TO

WH O

TR E A D IN G

BY

T HE

'

P A TH

OF
T HE

U P AN I SH A D S

A V E P E RF E C T E D T H E M S E L V E S

REALIS E D
T HIS

To

G O AL

TH E

HU M BL E

EFF O RT

T H E I R A N CI E N T T E ACHI N G S I N A M O D E R N GAR B
IS

E D ICA T E D
BY

WH O
AND

LO

TR I E S

V ES

AN D

ro

WAL K

'

A s T H E I R H U M BL E

ON E

WOR S H I P S

IN

AN D

TH EM

T H E I R F OOTST E PS

E V OT E D

ISCIP L E

C O NT E N TS
PAG E
I

of

S ukla-Y aj urve da

of

3 N iri la mba
.

a-

Yaj urveda

U pani sh ad
of S ukla Yaj urve da

13
18

of

S i ma veda

24

of

K rsh Ea -Y a j ur ve qlaa

31

A ma bin du -U panish a d

Do

34

37

of

9 P a iga la
.

10

Krsh Da

U panis h ad

of

S u kla

Ya j urve da

41

Yaj urve da

43

55

Do

61

11 S u bla
.

12

Upani sh ad

of

13

K rebna Yaj urveda

-

78

14 Va j ra s ch i
.

106

o.

U pani s h ad
1 10

11

PHYS I OLOG ICAL UP LN I S HLD S

of

Yaj urve da

Do

1 13
116

iii

III

PAG E
.

MLN TRA U PAN I SHL D S

17

Tara s m

Upani sh ad

S ukla

of

1 8 N r ya D a

Upani shad

Yaj u rved a

K I s hD a

of

19

Yaj urve da

K a s a n g ra uap U p a nis h a d
D

IV

1 28

S AN N Y ASA

130

UP AN I SHAD S :

20 B hi k s h u ka U pani sh ad
o f S n Kl a
-

21

N ra d a p a ri vr j a k a

22

of

tt
t Upani
a

va -

n a bindu
h

y
D

A h a rva na v e da

h ad
of

K rsh D a

U pani s had
of

Ham sa Upani sh ad

26 A m
.

Y aj a rva da

1 92

S m a ve d a

a n

a-

S ukla

Upani sh ad
of

Yaj nr ve da

K rsh Da

Yaj a rva da

2 16

Varaba Upani s had

-

M a nd a l a br hm a Da

Upani sh ad
of

29 N ada bindu
.

2 12

D
28

173

of

27

A h a rva D a ve d a

23 Y o ga

25

13 2

of

24

Yaj ur ve d a

Upani sh ad

U P AN I SHAD S
S nd ilya U pani sh ad

V Y OG A
.

o.

S u kla

Yaj ur veda

Upanish ad
of

Bgv e da
30 Y o ga ku gd a li U pani s ha d
.

of

I N D E!

K rs h Da

Yaj urv eda

27 3

F O RE WO R D
FO R

th e rs t time i t is I belie v e th a t th e E nglis h t ransla ti o n

of s o many as 3 0 U p anis h a d s is be i ng pu t fo r th be fo re th e p u b
lic in a c o llec t ed fo rm A m o ng th e Hin d u S crip t ures th e Ve d as
ho ld th e pre eminen t place T h e Upanish ad s w h ic h are culle d
f ro m th e A ra nyaka p o r ti o ns o f th e Ve d ass o called because
th ey were read in th e A ra nya ( fo res t) a ft er th e learner h ad
gi v en up th e li f e o f th e w o rld are regarded as th e Ve da n t
a or
th e end o r nal cro wn o f th e Ve d as Ve dant
a is als o th e
end o f all kn o wledge since th e w o rd Ve d as means acc o rding
kn o wledge
Rig ht ly were th e Up anis h a d s s o
t
o i ts deri v a ti o n
c o nsidered since th eir kn o wledge led a pe rs o n t
o At
m a th e
g o al o f lif e T h e oth er p o r ti o n o f th e Ve d as
Sam h i as and
B rahmanas co n f erred u p o n a man i f h e sho uld c o n fo rm t
o th e
ery o f th e Uni v erse o nly w h ic h
requisi t e c o ndi ti o ns th e mas t
is cer tainly in feri o r t
m a I t is th ese Upanis h a d s th a t t
o At
o
t
he wes t ern p h il o s o p h er Sc ho pen h auer were th e s o lace o f li f e
Th e re are n o w e xtan t in all 108 Upanis h a d s o f w h ic h th e

principal o r maj o r 12 Upanish a d s co mmen te d upo n by S ri S a n

ka rac h arya a n d o t h e rs were t ransla t ed in to E nglis h by D r R o er
and Ra ja Rajen d ra L al Mi ra and r e t ransla t ed by Ma x Muller

in h is Sacred Bo o k s o f th e E as t to ge th er wi th o ne oth er U p a
O f th e res t 95 in number t wo o r th ree
nish a d called M a i r d ya ni
Upani sh a d s h av e appeared in E nglish up to n o w bu t ne v er s o
o th e public s o f ar as I am aware
many as are h ere presen ted t
Many years ag o th e la te S un d ara S a st
ri a g oo d Sanscri t
Sc holar and my s el f w o rked to ge th er to pu t in to E nglis h gar b
he Upani s h a d s th a t h ad n ot been a ttem p t ed be fo re and
t
,

ii

publis h ing m o s t o f tho se w h ic h are h ere gath ered in

th e m o n th ly is s ues o f The Theos op his t T h e K armic agen t s
willed th a t my lat e c o w o rker s ho uld abando n h is p h y sical gar
men t a t a premat ure age T h en I res o l v ed up o n th r o wing up
my w o rldly business o f pleading th e cause o f client s be fo re th e
benc h fo r th at o f pleading th e cause of G o d be fo re th e public
T h e incessan t t rav el in th at cause since th en f o r ov er 1 8 years
f ro m place to place in all par t s of India le ft me n o lei s ure un til
n o w to republish all th e ab ov e t ranslati o ns in a b oo k fo rm B u t
w h en th is year a li ttle res t was aff o rded me I wa s able to re vise
th em a s well as add a fe w m o re I am c o nsci o us o f th e many
f aul t s f ro m wh ic h th is b oo k su ff ers and h av e n o oth er ho pe in i t
th an th at i t will ser v e as a piece o f pi o neer w o rk w h ic h may
induce real Yo gins and sc ho lars to c o me in to th e eld and bring
a be tt er t ransla t i o n
o ut
T h ere are many edi ti ons o f th e Upanis h a d s to be fo und in
Calcutt a Bo mbay P o o na S o u th India and oth er places B u t
we fo und th at th e S o u th Indian edi t i o ns w h ic h were nearly th e
same in Telugu o r Grant
h a c h arac t ers were in many ca s es f ul
ler and m o re in t elligible a n d signican t Hence we ad o p ted fo r
T h e edi t i o n o f th e 108
o u r t ran s la t i o n S o u th Indian edi t i o ns
Upanish a d s w h ich th e lat e T u ka ra m Ta tya of Bo mbay h as pub
lish e d in D e v an a gari c h arac t ers appr o ac h es th e S o u th Indian
edi ti o n A s th e S o u th Indian edi ti o n o f th e U pani s h a d s is n ot
a v ailable fo r th e s t udy o f all I in t end t
o h av e t
h e recen s i o n s o f
th a t edi ti o n prin t ed in D e v an a gari c h arac t ers s o th a t e v en t
he se
th a t h av e a li ttle kn o wledge o f Sanscri t may be able to fo ll o w
th e o rI gm a l wi th th e h elp o f th is transla t i o n

s u c ce e d e d

in

Tra ns li

tt
i n
er a

In th e t ransli t era t i o n of Sanscri t le tt ers in t

o th e E nglis h
alp h abe t cert ain di fficul ties presen t th emsel v es L e t me t ake
rs t th e le tt er at T h ere are th ree le tt ers in San s cri t a s1 and
T h ey are di ff eren tly pro n o unced and o n e s h o uld n ot be c o n
q
fo unded wi th an oth er Fo r th e rs t le tt er we h a v e th e E nglis h
equiv alen t 8 and fo r th e las t S h B u t fo r th e seco nd o ne we
.

h a v e n o ne w h a ts o e v er T h e pr o minen t wri t ers in th e eld of

Th e o s o p h y h a v e been t ransli t era ting th is le tt er in to S h
Hence in wri t in g th e w o rd a m
}: th ey made i t K as hi in th e
.

E nglis h language T h ey u tt er i t als o in th e same manner T o

a S o u th Indian ear i t is rath er gra ting T h e man t
ra s e s pe
c ia lly
depend fo r th eir efcacy up o n pr o per pr o nunciat i o n
Wh en we th ere fo re u tter th e w o rds wr o ngly th ere is c o mmi tted
y a D o sh a o r th e s in of
o Sanscri t wri t ers Var na B at
a cc o rding t
th e murder o f le tt ers o r w o rds
In my t ransla ti o n I h av e
represen t
ed th e le t
t
er r
a by S and no tby S h, since I c o n
.

'

sider th e latt er
are

be a mis t ake

H N N T Th D

O th er transli terati o ns

T Th D D h L

D hN

w o uld b
t

Well

if o u r

leaders o f tho ug ht co n f erred t o ge th er and came to s o me agree

men t up o n th e ques ti o n of t ransli tera t i o n
.

The Ord er

t
h
U
f
p

a nis ha

ds

T h e Upanis h a d s t ranslated h a v e b een classied under th e

h eadings o f ( 1) Ve dan t
a ( 2) Ph ysi o l o gy ( 3 ) Mant
ra ( 4) San
ny asa and ( 5 ) Yo ga B u t th ese are no t
h ard and f as t div isi o ns
F o r ins t ance in th e S a nnyas a and Yo ga Upanis h a d s man t
ra s
a l so are gi v en
B ut
in th e M a n ric U p anish a d s Man ras al o ne
are gi v en
,

Ved an

a a nd

Yoga Up a nis ha ds

T h e Upanis h a d s th a t c o me under th e h eadings of Ve dan t

a
and Yo ga are th e m o s t im p o rt an t B u t i t is th e la tter H pani
s h ad s th a t are m o s t o ccul t in th eir c h arac t er since i t is th ey
th a t gi v e clues t
th e mys t eri o us fo rces l o cat ed in nat ure and
o
man as well as to th e ways by w hi c h th ey may be c o nquered
Wi th re f erence to Ve da n t a th e ancien t t eac h ers th ere of h av e
rig htly o rdained th a t n o ne h as th e rig ht to en t er up o n a s t udy
of
i t unless h e h as mas t ered t
slig ht degree a t leas t
o a
u sh t
th e S adh ana Cha t
o r fo ur means of salv a ti o n
He
a ya
ma
s ho uld no to nly be c o nv inced in th e o ry o f th e f ac t th a t At
.

iv
is th e o nly R eali ty and all else are bu t th e ep h emeral thi ngs
prac tice th e
o f th e w o rld bu t h e s h o uld als o h a v e o u t gr o wn in
t
ransi
to
ry
w
o
rldly
th
ings
besides
h
e
s
ho
uld
f
o r suc h
c ra w n
g
h av e de ve l o ped a f air mas te ry ov er th e b o dy and th e mind A
no n c o mpliance wi th th ese preceden t c o n di ti o ns leads men in to
many an o malies T h e o r tho d ox and th e cle v er wi tho u t any
prac tice are placed in a bad predicamen t th r o ugh a s t udy o f
th ese Upanis h a d s In suc h U panish a d s as M a i r eya and o t h ers
pil grimages t
o ho ly places th e ri t uals of th e Hin d us cerem o nial
impuri ties a t th e ti me o f bir th and death Man t ras e t c are made
lig ht o f To th e o rtho dox th a t are blind and s t ric t o bser v ers of
ri tes a nd cerem o nies s t at ement s like th ese gi v e a rude s hock
Hence Upanis h a d s are n ot mean t f o r pers o ns o f th is s tamp
N o r are th ey in te nded fo r mere in t ellec t ual p e o ple w ho h a v e
n o kn o wledge o f prac tice ab o u t th em and are immersed in th e
thin gs of th e w o rld S o me of us are aware o f t
he manner in
w h ic h men wi th brains al o ne h av e made a t ra v e st y of th e
d o c trine o f M ay a N ot a f ew cle v er bu t unprincipled p ers o ns
ac t ually endeavo ur t
o j us t i fy argumen t s of all kinds of dis
io ns and wr o ng c o nduc t by th e a sser t i o n th a t i t is all M ay a
s ip a t
Th e o ld Rshi s were fully aware of th e f ac t th at Ve dan t
a w o uld
be desecra te d by tho se th a t h ad n ot c o mplied wi th i t s pre ceden t
c o n d i ti o ns On ly w h en th e desires and th e sel f are ov erc o me
made pure o r as Upanis h adic wri t
ers pu t i t
a n d th e h eart is
th e h eart kn ot is br o ken o nly th en th e A m a in th e h ear t
wil l be t ruly realised : and th en i t is th a t th e A t
m a in all uni
v erse is realised als o th e uni v erse being th en seen as M ay s
B u t s o l o ng as th e A t
m a in t h e h ear t is n ot realise d th ro ug h
li vi ng th e lif e th e u ni v erse will n o t
be reali s ed as Ma y a and
G o d e v eryw h ere
will be bu t in w o rds
On e s pecial p o in t w o r th y of n ot ice in th e Upanis h ads is
th a t all th e kn o wledge bearing up o n a subjec t is n ot pu t fo r
ward in o ne and th e same place We h av e to wade th r o ug h a
mass of mat erials and a number o f U panis h a ds ere we c a n h a v e
a c o nnec t ed view o f a subj ec t In m o dern days w h en a subj ec t
is taken u p all t h e a v ailable in fo rma t i o n is gi v en in o ne
place in a sys t
ema tic manner B u t n ot s o in th e Upa nis h a d s
,

Take th e subj ec t o f P ranas w h ic h re fer to li f e i tsel f In o ne

Upanish a d o ne p iece o f in fo rma ti o n is gi v en an oth er
o
in an oth er and s o o n A nd unless we re a d th em all t
ge th er and rec o ncile th e seemingly discrepan t s t
a t emen t s we
cann ot h av e a c o mple t e and clear kn o wledge o f th e subj ec t
Th is p r o cess was ad o p t ed by th e Rsh is pr o bably b ecause
th ey wan t ed to draw o u tt h ereby th e in t ellec t ual and
spiri t ual facul ties la t en t in th e disciple and n ot to make him a
mere au to ma to n In th ese days w h en kn o wledge is presen t ed
in a well assimil a t ed fo rm i t is n o d o ub t t aken u p easily bu t i t
d o es n ot e voke th e la t en t reas o ning p o wer s o much W h en
th ere fo re th e disciple wen t in th e ancien t days to th e t each er
fo r th e s o lu ti o n o f a di fcul t y h avi ng been unable t
o nd i t
h imsel f a ft
er h ard th inking i t was unders too d easily and per
ly because o f th e p re vi o us p repara t i o n o f th e mind and
m a ne nt
wa s als o re v eren t ly apprecia t ed as a b oo n and g o dsend b ecause
Th e func ti o n o f th e
o f th e di fcul t y pre vi o usly e x perienced
teac h er was no t
o nly to e xplain th e di fcul t p o in t s to th e ta ught
bu t als o t
o make h im realise tho s e th ings o f w h ic h unders t and
ing was s o ug ht A s an illus t rat i o n we mig ht t ake th e case o f
th e s o ul T h e Guru n ot o nly e xplained th e di fcul t passages o r
p o in t s relating to th e s o ul bu t als o made th e disciple leav e th e
bo dy o r b o dies and realise h imself as th e s o ul A s we cann ot
ge t suc h Gurus in th e o u t er w o rld n o wadays th e o nly th ing
le ft to d o ins t ead is to secure t h e publicat i o n o f sim p le t rea tises o n
ma tte rs o f Ve dant
a and Yo ga fo r th e bene t of th e pu b lic
I ho pe I s h all b e fo re l o ng be able t
o make a s t art in th is
direc ti o n
a and Yo ga we nd
I n s t udying th e Upanis h a d s o n Ved a n t
ce r tain peculiari ties w h i c h t h ro w a lig ht o n th eir grea t ness
Both o f th em lay s t res s up o n cer t ain cen t res in th e h uman b o dy
fo r de v el o pmen t T h e 1 2 maj o r Upanis h a d s as well as th e
Ve dan a Upanish ads h erein p ublis h ed d eal wi th th e h eart and
th e h eart al o ne w h ile th e Yo ga Upanis h a d s t rea t o f many
cen t re s including th e h eart Fo r th e purp o se o f simplica ti o n
a ll th e cen t res may be di v ided u nder th e main h eadi ngs of h ead
h e nav el d o wnwards
h eart a nd th e p o r t i o n of th e b o dy fr o m t
.

vi

B u t wh y i Th e key w h ic h wi ll u nl o ck th ese secre t s seems

t
o be th is
A ll religi o ns p o s t ulat e th at th e real man is th e s o ul
and th a t th e s o ul h as to reac h G o d C h ris t iani ty s t a t e s th a t
G od
creat ed th e s o ul in His o wn image and th a t th e
s o ul ha s to rise to th e f ull s t at ure of Go d in o rder t
o reac h Him
H ind ism says th a t Ji v a t m a ( th e h uman s o ul ) is an Ams a o r
m a o r G o d w h ic h is to e v en t ually un fo ld th e
p o rt i o n of P a ra mat
p o wers of G o d and c o mpar es i t wi th a ray o f th e sun o f G o d o r
a spark o u t
In all religi o ns th ere is an u n
o f th e re of G o d
of
o
pini
o
n
th
a
t
th
e
s
o
ul
is
a
likeness
o f G o d h a v ing
a nim it
y
Go d s p o wers in la tency to be un fo lded h erea ft er L e t us t h ere
fo re rs t un d ers t and th e a ttribu t es of G o d He is said to h a v e
o mnipresence o mni s cience and o mnip ot ence H ind ism t ran
slat e s t h ese ideas in to S a t
Ch i t
and A nan d a Th ey are e t ernal
e x is t ence inni t e kn o wledge and unlimi t ed p o wer T h e s o ul
iden t i fying i t sel f wi th th e b o dy th inks i t li v es fo r th e li f e t
erm
of th e b o dy o nly ; c oo ped up by t h e brain i t imagines i t h as
o nl y th e kn o wledge circumscribed by th e brain ; carried away by
th e pleasures of th e senses i t w h irls ab o u t in th e mids t o f th em as
i f th ey c o ns ti t u t ed th e R eal B liss B u t w h en i t wakes u p f ro m
th e dream of th e l o wer th ings o f th e b o dy and glances upwards
t
o th e h ig h er w o rld of Spiri t i t disc ov ers i t s delusi o ns and nds
i tsel f to be of th e same na t ure as th e Go d ab ov e w ho is e ternal
all kn o wing and all p o wer ful A nd th is disc ov ery h as to b e
made by eac h s o ul in th e h uman b o dy in w h ic h i t is f unc ti o ning
th r o ug h th e th ree main cen t res of h ead h ear t and nav el
T h r o ug h th e h ear t i t cu t s th e h ear t kn ot and realises i t s all
i
t
er
v
ading
c
h
arac
t
er
w
h
en
realises
i
t
s
e
t
erni
t
y
o f e x is t ence ;
p
th r o ugh th e brain i t rises bey o nd i t th r o ug h i t s h ig h es t sea t
vi a
S a h a s rara w h ic h c o rresp o nds to th e pineal gland in th e
p hysical b o dy and o b t ains i t s o mniscience ; th ro ug h th e na v el
acc o rding t
o b t ain s a mas tery ov er th a t
o th e Upanis h a d s it
mys t eri o us fo rce called Ku ndalin i wh ic h is l o ca t ed th erein and
w h ic h c o nf ers up o n i t an unlimi ted p o wer th a t fo rce being
mas t ered o nly w h en a man arises ab ov e K ama o r pass i o n
P sycho l o gis t s t ell us th a t desires w h en c o nquered lead t
o th e
de v el o pmen t o f will W h en will is de v el o ped to a grea t degree
.

'

nat urally grea t p o wer o r o mnip ot ence ensues o ur s ta t emen t is

th a t Ku ndalin i w h en c o nquered leads to u nlimi t ed p o wers and
perfec t i o ns o r Si dd his like A nim a e t c and th a t Ku ndali ni c a n
o nly be c o nquered th r o ugh ri s ing ab o v e th e desires of th e senses
F r o m th e fo reg o ing i t is cle a r th a t th e Ve da n t a H pani
s h a d s are int ended o nly fo r tho se de vot ee s o f G o d th a t wan t to
h av e a de v el o pmen t o f th e h ear t mainly and n o t
o f th e brain
and th e nav el and th a t th e Yo gic Upani s h a d s are in t ended fo r
tho se th a t wan t to h av e an all r o und de v el o pmen t of th e s o ul
in i t s th ree aspec ts Here I may remark th at S ri S a nka ra ch arya
and oth er c o mmen t a to rs c o mmen ted up o n th e 12 Upanis h ads
o nly since oth er Upanish a d s t rea ting o f Ku ndalin i e t c are o f
an o ccul t c h arac t er and n ot mean t fo r all bu t o nly fo r th e selec t
f ew w ho are t fo r pri v a t e ini t ia t i o n I f th ey h ad pr o ceeded to
c o mmen t up o n th e min o r Upanish a d s als o th ey w o uld h a v e
h ad to discl o s e cer t ain secre t s w h ic h c o n f er p o wers and wh ich
are no t
mean t th ere fo re fo r all I t w o uld be n oth ing bu t f at al t
o
th e c o mmuni ty were th e secre t s leading to th e acquisi ti o n o f
suc h po wers impar t ed indiscrimina t ely to all In th e case of
dynami t e th e criminal using i t may be t raced since i t is o f a
p h ysical na t ure bu t in th e case of th e use of th e h ig h er p o wers
th ey are se t in m ot i o n th r o ug h th e will and can ne v er b e t raced
th r o u g h o rdinary means T h ere fo re in th e Upanis h a d called
Yoga K a zi d a lini th e nal t ru th s t h a t lead t
o th e realisa t i o n o f
th e h ig h er p o wers are said to be impar ted by th e Guru al o ne t
o
th e disciple w ho ha s p rov ed h imsel f w o r th y a fter a series of bir th s
and t rials
In o rder to e x p o und th e Upanis h a d s e s pecially tho se
th a t bear up o n Yo ga s o me o ne w ho is a s peciali s t in Y o gabe tt er
s till i f h e is an A dep t sh o uld under t ake th e t ask o f edi t ing
and t ranslat ing th em T h e pa s s ages in Y o ga Upanish a d s are
v ery my s t ic s o me times s o me t imes th ere is n o n o mina ti v e o r
v erb and we h av e to ll up th e ellip s e s a s bes t as we can
O ne m o re remark may be made wi th re f erenc e t
o th e
Upanis h ads E ac h U panish a d is said to bel o ng to o ne o f th e Ve d a s
Ev en i f we t ake th e 12 Upanis h a ds edit ed by Ma x Muller and
oth ers we nd s o me o f th em are t
o be fo und in th e e x is t ing
,

Ve das and oth ers no t W h y is th is ? I n my O p ini o n this bu t

c o rr o b o ra t e s th e st a temen t made by th e Vis hnu P a rana ab o u t
th e Ve d as I t says t h a t a t th e end of e a c h D wapa ra Yuga a
f
or
c
o
mpiler
o
th
e
Ve
d
as
incarna
t
s
as
Av
a
a
ra
a
s
a
e
a
n
Ve d
t
y
to co mpile th e Ve d as In th e Y ugas
o f Vis h nu a min o r o ne

preceding th e Kali Y o ga we are in th e Ve d as were o ne

Jus t be fo re th is Kali Y ug a b egan
a l o ne tho ug h vo lumin o us
Krshna D wa ipaya na Ve d a Vyas a incarna ted and a ft er wi th
drawing th e Ve d as th a t we re n ot t fo r th i s Y o ga and th e
he aid of his disciples a
sho r t li v ed p e o ple th erein made wi th t
di vi s i o n o f th e remai nin g p o r ti o ns in to fo u r Hence perh aps
o t race th e Ve d as o f w h ic h s o me o f t
he e x t
w e a re unab le t
a nt
Upanish ads fo rm par t
.

A D YAR M a rch
,

l 9 14

K NA RA YAN ASWAM I
.

M U K TI K O P AN I S H A D
or

S UK LA YA J U R VE D A
-

A D HY AY A

wi th de vot i o n and o bedience S ri Ra math e Lo rd

Hari a t th e end o f His Sam adh i w ho being Himsel f c h angeless
is th e wi tne s s o f th e tho usands of c h anges o f B u dd h i and w ho
e v er res t s in S wa r p a
D hy ana ( th e m ed i t a ti o n o n R eali ty )
w hil e sea ted under th e b ejewelled d o me o f th e p alace in th e
l ov ely ci ty o f Ay o d h y a in th e mids t o f S i a Bh arat
a and S o u

ru h na and oth ers

mi t
ri ( La kshma na ) S a t
e
l
o
gised
day
and
u
g
nigh t by Sanaka and oth er ho s t s o f Munis as well as by Va
h a S uka and oth er de vot ees of Vis h nuH a n ma n a f t
er
s ish t

m a o f th e
praising th em asked : 0 R a ma T ho u ar t P a ra ma t
nat ure o f S a ch chid ana n da O fo rem o s t o f th e f amily o f R agh u
I make p ro s t ra ti o ns to T h ee again and again 0 Ra ma I wis h
t
o kn o w fo r th e sake o f emancipa t i o n T h y na t ure as i t really
o t
e ll me th a t b y w h ic h
is O Ra ma b e T ho u graci o us en o ug h t
I s h all haeasily releas ed f ro m th e b o ndage o f mundane e x is

tence and b y wh ic h I sh all at t

a in sal v a t i o n

O mi g hty armed o n e well as ked :

( S ri Ra ma replied
h earken th en to th e t ru th u tt ered by Me I am well es t
abli sh ed
in Ve dan a ( o r th e end o f Ve d as o r kn o wledge ) Ha v e tho u

re co urse t
o Ve da n t
a well
O fo rem o s t o f R a ghu s w h a t are
( H a nman again asked

Ve dan t
as ? wh ere d o th ey abide P ray enlighte n me
( S ri
R ama re p lied
O Ha nman lis t
I s h all truly descr i be
o Me
en t
AD

'

D a Es S I N e

'

THI RTY M I N O R

UpA N I sH A D s

th e na t ure O f Ve dant
a T h r o ug h th e e x pirato ry breath
th e Vedas were genera t ed a s many L ike
O f Mysel f Vis h nu
th e O il in th e s e s amum seeds Ved an t
a is well es t ablish ed ( o r

lat en t ) in th e Vedas
O Ra ma ho w many are th e Vedas
( H a nma n a sk e d again
and th eir branc h e s ? 0 R agh a va w h a t are th e Upanish a d s ?

P lease th ro ug h Th y grace t ell me t ruly

T h r o ug h t h e di vi s i o ns O f Rgv e d a and
( S ri R ama said
oth ers th e Vedas are said to be f o ur in number T h eir branc h es
are many S O als o th e U panis h ads In Rgv e d a th ere are
branc h es 2 1 in number 0 s o n o f Va yu th ere are 10 9 branc h es
in Y ajurv e d a O c o nquer o r Of enemies th ere are
branc h es in
S a mav e d a 0 bes t Of M o nkey s th ere are 5 0 branc h es in A t
ha rv a
Who e v er wi th
nav e d a In eac h branc h th ere is o n e U pani s h a d
de voti o n to Me s t udie s e v en o ne Of th e Bks ( hymn s ) in th ese

att ains th e s t at e O f ab s o rp ti o n rare fo r th e Munis to a tt ain

O R a ma s o me e x cellen t Muni s h av e said

( H a nm an a sked
th ere is o ne kind of sal va t i o n o nly w h ile oth er s [ s t a t ed th at
sal v ati o n is a tt ained! th r o ug h th e u tt ering Of T h y name o r th e
ini tia t i o n in to Taraka ( O m) a t K as i ( B enares ) oth ers th ro ug h
S a nk h ya Yo ga oth ers th r o ugh th e Yo ga O f D e v o t i o n ; oth er
M a harshis th r o ug h th e medi t a ti o n up o n th e meaning O f Ma h a
Salv a ti o n is
vakya s
( th e sacred sen t ences Of th e Ve d as )
s t a ted to be of fo ur kinds th ro ug h th e di visi o ns o f S alokya and

oth ers
T h ere is o nly o ne t rue emancipati o n
( S ri Rama replied
O Kapi ( M o nkey ) e v en a pers o n addic t ed t
o e v il prac t ices
a ttains th e s al v atio n Of S al o kya ( My w o rld ) th r o ug h th e u tt ering
bu t n ot o f oth er w o rlds S ho uld o ne die in
o f My name
B rah ma n a la ( th e l o tus s t alk als o s tree t) in K a s i h e a tt ains My
Suc h a pers o n a t t ains sal v a ti o n wi th o u t any
Ta raka (Man ra )
rebirt h w h ere v er h e may die in K a s i M a h e s w a ra ini tiat es h im
by w h i spering My Ta ra ka ( M an t
ra ) in to h is rig ht ear Suc h
pers o n f reed f ro m all s ins att ain s My S w a r p a ( F o rm ) I t is
th is t h a t is t ermed S al o kya S arpya sal v a ti o n T h e t wice b o rn
w ho is o f vir tu o u s c o nduc t and wh o wi tho u t div er ting h is
T here i a t eet in K a i lle d B ra h m al
to

u
o
y

'

'

'

'

s r

ca

a -H

e.

THI RT Y M I N O R U PAN I S H AD S

t Gop ala Tapan i

D
a
a ni
a ya gri va
Kreb na Y aj a v a lky a Varaba S at
a
a
H
t
t
y
y
i
o u bha gy a Saraswa t
G
a
ruda
Kali
J
a
b
a
la
re a
S
y
ika
Th ese 108 ( Upanish ad s ) are
r a h a sy a
B a h v rich a and M u kt
able t
o d o away wi th th e th ree B h a va n a s [ of d o ub t v ain th o ug ht
and f al s e tho ug ht ! c o n f erring Jan a and Va iragya and des tr o y
ing th e th ree Va sa n a s [ of b oo k l o re w o rld and b o dy!

T h e t wice b o rn aft er learning th e 108 Upanish ad s t

o
ge th er wi th th e S an t i as prescribed b oth be fo re and aft er fr o m
th e m o u th of a Guru well v ers ed in th e Ob s erv ances o f Ve d ic
a s t i l l th e des t ruc t i o n Of
kn o wledge and s t udy bec o me Ji va nmu kt
th eir P rara bd ha in c o urs e o f time as P rara bdha is des t r o y e d
th ey a tt ain My disemb o died s al v a ti o n T h ere is n o d o ub t o f i t
0 s o n Of V a yu th ese 108 Upani sh a d s w h ic h are th e essence
and are capable o f des tr oying all sins
o f all th e Upanis h a d s
th r o ug h th eir mere s t udy h av e been imp ar t ed by Me to yo u as a
di sci p le
T his science o f th e 108 Upanis h a d s t aug ht by Me is
an o ccul t o ne and will free pers o ns fr o m b o ndage w h e th er th e y
read th em wi th o r wi tho u t kn o wledge T o grat i fy th e desire
bf a s upplican t a kingd o m may be gi v en o r weal th bu tne v er
sh all th e 108 Upanis h a d s be imp art
ed to an a th eis t an un grat e f ul
p ers on o ne in ten t o n vici o us ac t i o ns o ne h aving n o de voti o n
to wards Me o r o n e w ho l o ses his path in th e cav e o f b oo ks O n
n o acc o un t s h all th ey be gi v en to o ne de vo id o f de vo t i o n
O
M aru i i t is o nly a ft er a tho r o ug h e x amina t i o n t h a t th ey s ho uld
be impar ted to a disciple d oing ser v ice ( to a Guru ) to a well
disp o sed s o n o r to o ne de v ot ed to Me fo ll o wing goo d o bs e r
v ance s bel o nging to a g oo d f amily and being o f g oo d in t elligence
W ho ev er s t udies o r h ears th e 108 Upanish a d s a ttains
Me T h ere is n o d o ub t o f thi s T h i s is s t a t ed in th e Rk

i ) wen t to a B r a h mana ( and a d

( v erse ) th us Vi d y a ( Saras wat
dressed h im ) th us : P ro t ec t me I s h all be th y t reasure D o
o th e en vi o us
n ot c o nde me t
t
o o n e n ot t rea di ng th e rig ht
o th e r o gue
path o r t
T h en I s h all be p ot en t
Impar t th is
m a nish t
At
ha Vi d y a rela ting to Vis h nu to o n e a ft er well e x
a m inin
g h im wh o h ad s t udi ed mu c h is aler t in telligen t O bse r
v an t o f th e vo w o f celibacy and serving [ th e G uru !

M a havakya , P a ch a bra h m a ,

P
r
a
a
n
(
)

A gn ih o

ra ,

t
,

o r S U KL

M UKTI KOP AN I SH AD

A YAJ UR VE DA

Th en H a n man asked S ri R a mac h andra to rela t e th e S a nt

i
o f eac h Upanis h a d acc o rding to th e di v isi o n s o f Rgve d a and
oth ers to w h ic h t h ey bel o ng T o w h ic h S ri R a ma replied

a ki
Nad
a
B
in
d
u
A
ma
Bo
d
h
a
N
ir
v
a
a
a u sh i t
K
a re a
Ai t
n
t
(
)
y
M u dga l a A ks ha m alika Tripur a S o u bh agya and B a hvricha
th ese 10 Upanis h ads are o f Rgve d a and h av e th e S a n t
i beginning
wi th Va nm e Manasi e t c I s a B rha dara nya ka Jab a la Hamsa
l
M
i
k
a
i
s ikh i B r a h
ral a m ba
P
arama
Hamsa
a
a
a
n
r
N
r
i
S
u
h
T
t
(
)
mana Mandala B r a h mana A d wa ya Ta raka P a inga l a Bh iks h u
and
it
a
m a Tara s a ra Y aj fi a va lkya
S at
a
a
n
i
A dhyat
Tu riyat
y
y
ika th ese 1 9 Upanis h a d s are o f S ukla Y aj ur v e d a and
M u kt
h av e th e S an t i beginning wi th P a rna m a da e t c
t
iri B ra h ma Kai v alya S w e t
Ka th a Tit
as wa a ra G a rbh a
a
m
t
a ) Nad a
a
l
a
n
i
K
N araya na ( A mrt
B
in
d
u
A
t
(
)
g ru d ra K shu
rik a S a rva sa ra S u ka r a ha sya Tej o
D hy a na
k
at
a
a
B
ra
h
ma
Vi
d
y
a
Yo
ga
w
shina
Skan d a S a ri
D
T
t
(
)
raka ( Yo ga) S ik h a E kaksha ra Aks h i A va dh a Kara ( R u d ra)
H rda ya ( Yo ga ) Ku ndalin i P a ch a bra hm a ( Pr a na ) A gniho t
ra ,
ira h a s ya th ese 3 2 Upa
and S a ra sw a t
Va ra ha Kali
nisha d s are o f Kr eb na Y aj ur v e d a and h a v e th e 8 a n t
i beginning
wi th S a ha n ava va u e t c

ra a ni
Kena C hh ando gya Aru ni M a it
M a i reyi Vajra
y
Vasu d e v a Ma h a t
s chika
S a n nyasa
( Yo ga ) C hd a
r i R u d raksh a Jab ala D ars an a and
A vya k a K u nd ika S a v i t
J ab ali th ese l 6 Upanish a d s are o f S a mav e d a and h a v e th e
S a n t i beginning wi th Apyaya n u e t
c
ha rva ) S ira ( A ha rv a )
P ra s na M u nd a ka M a nd kya ( A t
i
h
m
a
N
s
i
J
a
b
a
la
a
pan
Na
ra
d
a
S ik h s ( B rh a t
P a rivraj a ka )
r
T
(
)
(
)
S it
a S a ra bh a Mah a Na rayana ( Ra ma ) R a h a s ya ( Ra ma) T apan i
m
h
m
a ) P a rivr a a ka
P
a
r
a
a
s
a
S a nd ilya
(
( Anna) P rna S a rya
j
P a r a bra h m a Trip u ra t
a
ap a n i D e v i B hava n a
A ma P as u p a t
Bh asma ( Jab a la) Ga napat
i M a hava kya G op ala Ta pan i Krshna

a
r
e
a
u
and
G
a
r
da
th e s e 3 1 Upanish a d s o f
H a ya gr i va D a t
ty
A h a rv a na Ve da h a v e th e S a n i c o mmencing wi th
B ha d ra m
K a rne bhih e t c
P ers o ns de s iro us o f emancipa ti o n and h av ing de v el op ed
th e fo ur means o f sal va ti o n s ho uld wi th p resen ts in th eir ha n ds

'

'

'

'

'

'

'

'

'

t
,

'

'

'

THI R T Y M I N O R

U P AN I S H A D s

appro ac
h a G u r u f ull O f f ai th of g oo d f amily pro cient in
Ve d as s crip t ure l ov ing Of g o o d quali ties s traig htfo rward
in t en t up o n th e wel fare O f all beings and an o cean O f co m
o th e rule s
pa ssi o n and a fter s t udying under him acc o rding t
t h e 1 08 U panis h a d s h e s ho uld e v er be g o ing th r o ugh t h e
pro ce s s o f s t udyi ng th inking and re flec ting up o n th em Wi th
th e ces s at i o n of th e th ree b o dies th ro ug h t h e des t ruc ti o n o f
P ra ra bd h a th ey a tt ain th e s t a t e of P lenum wi tho u t any U pa dh is
like th e e th er in th e p o t
is br o ken ) T h i s i s th e
( af t er th e p o t
emb o died sal v a t i o n th is is th e nal emancipa t i o n T h ere fo re
e v en tho s e in B rah mal o ka t h ro ug h th e s t udying of Ve da nt
a
f ro m th e m o u th of B ra h m a a tt ain wi th Him th e nal eman c ip a
ti o n Hence t
o all th ese is s t at ed th e nal emancipat i o n th ro ug h
t h e Jnana path and n o t th ro ug h Karma S a nk h ya Yo ga and
oth er U pasa n as Th us is th e Upanis h a d
,

A D H Y AYA

II

'

addre s sed S ri Ra mac h an d ra th us

i ? w h a t is Vide h a m u k t
i w h a t is th e a u t
Wh a t is J i va nm u kt
ho
ri ty th erein w h a t ab o u t i t s per fec ti o n ? wh a t is th e Obj ec t o f

su c h a perfect i o n ?

D
S
r
i
R
a
ma
replied
:
T
h
e
h arma of a man s C h i t
a th a t
t
(
)
h as th e c h arac te ris t i c s o f agency and enj o ymen t is fraug ht wi th
pains and h ence tend s to wards b o ndage Th e c o n tr o l o f i t ( th e
i fo ll o ws w h en th ro ug h th e
C h i tt a) is Ji va nm u kt
i
Vid e h a m u kt
e x t inc ti o n o f P rara bdha th e rem ov al o f th e v e hicles [ o f th e b o die s !
t akes place like th e e th er in th e p ot [ a ft er th e p ot is br oken ! T h e
i and Vid e h a m u k t
i is th e
au t ho ri ty o n th e p o in t s o f J i va n m u kt
I t s o bje c t [ o f per fec ti o n ! is th e a tt aining o f
1 08 U pani sh a d s
e t ernal bliss th r o ug h th e rem ov al Of t h e pains o f agency e t c
T h is h as to be ach ie v ed t h ro ug h h uman e ff o r t s L ike pr o geny
Ob t ained th r o ug h th e P u t
i s acrice weal th in t rade
ra k a m e s h t
i is
ish t
om a
sacri c e s o J i va nm u kt
o r h eav en th r o ug h th e Jy o t
gained th r o ugh Samad h i arising th r o ug h Ve da n t
ic s t udy and
acc o mplish ed t h r o ug h h uman eff o rt s I t h as to be w o n th ro ug h
th e e xtinc ti o n Of a ll Vasa nas R egarding i t th ere are v erses
A gain M aru i ( H a n m a n)

'

M UK TI KOPAN I S HA I)

'

OE s UKLA-

YAJU RV E DA

wo kinds tho s e
t h us
T h e e ff o r ts of man are s t at ed to be o f t
o scrip
th a t t ranscend s cri p t ures and tho se th a t are acc o rding t
o
t ures Th o se th a t t ran s cend scrip t ures t end t
h arm
o R eali t y
w h ile tho s e th at are acc o rding to s c rip t ures t end t
T o men t rue J an a d o e s n o t
ari s e th r o ug h th e Va sa na s Of th e
w o rld scrip t ure and b o dy Va san a is div ided in to t w o th e
pure and th e impure I f tho u ar t led by th e pure Va s a nas
tho u s h al t th ereby s o o n reac h by degrees My Seat B u t s ho uld
th e O ld impure Vas a n a s land th ee in danger t h ey sho uld be
o v erc o me th ro ug h e ffo r t s T h is ri v er o f Va s s n a s to wards o h
w
h
ic
h

o
ws
in
th
e
pure
and
impure
pa
th
s
s ho uld be
e ct
s
j
di v er t ed t o th e pure pa th th r o ug h h uman e ffo r t s T h e impure
o nes h av e t
Th a t w h ic h is di v er t
o be t ransmu t ed in to th e pure
ed fr o m th e impure t urns to wards th e pure
S o als o
th e re v erse T h is ch ild C hi t
t a h as to be fo ndled th r o ugh
h uman e ff o r t s 0 killer o f enemies i t is o nly w h en th ro ug h
means o f prac t ice b oth Vas a n as qui t e aband o n th ee th at tho u
wil t be able to realise th e e e c t
s of [ suc h ! prac tice
Ev en in
th e case o f d o ub t th e pure Vas a nas al o ne s ho uld be prac tised
0 s o n of Vayu th ere is n oth ing wr o ng in th e increase o f
th e pure Vasa nas T h e e xt inc ti o n of Vas a n as Vij au a and th e
des t ruc t i o n o f Manas [ as th ese th ree ! w h en prac tised to ge th er
fo r a l o ng time are regarded 0 grea t and in t elligen t o ne as
frui tf ul S o l o ng as th ese are n ot equally prac t ised again and
again s o l o ng th e [ Supreme ! S ea t is n ot a tt ai ned e v en a f t er
th e lapse Of h undreds o f years Ev en s ho uld o ne of th ese
th
ree
be
prac
t
ised
fo
r
a
l
o
ng
t
ime
i
t
will
yield
i
t
s
f
rui
t
n
o
t
!
[
like a Man t
ra imper fec tly d o ne T h r o ug h t h e pract ice o f th ese
fo r a l o ng time th e rm kn ot s o f th e h eart are o u twi tho u t
d o ub t like th e breaking of th e th reads in a l o t
u s s t alk ren t
in t wain T h e illu s o ry Sams a ric V a s an a th a t ha s ari s en th r o ug h
t
h e prac t i c e of [ many ! h undreds of li v es ne v er peris h es e x ce p t
th ro ug h th e pra c tice o f Yo ga fo r a l o ng time Th ere fo re 0
d is t ance th e
o a
S o m ya [ dis ciple ! a ft er h a v ing pu t away t
desire o f enj oymen t th r o ug h discrimina ti v e h uman e ffo r t res o r t
Th e wise kn o w th a t a mind ass o cia t ed
t
o th ese th ree al o ne
wi th Vasan a tends to b o ndage w h ile a mind well freed f ro m
,

THI RT Y M IN O R UPAN ISHAD S

Va san a is said to be a n emancipat ed o ne 0 Mah a kapi [ grea t

M o nkey ! prac tise th e s t at e of a mind de vo id of Vas an a
V asan a peris h e s th ro ugh well c o nduc t ed delibera t i o n and t ru th
T h r o ugh th e abs o rp ti o n o f Vas a nas Manas a tt ains q u ie s c e iic e
like a lamp [ wi tho u t O il ! He w ho se mind de vo id o f des t ru c ti o n
ra
is [ cen t red! o n Me as of th e nat ure of C hinma t
[ c o nsci o usne s s
al o ne ! aband o ning th e Va sa n a s is n o o th er th an My s el f O f th e
na t ure o f S a ch c hid ana n d a Wh e th er S a ma d h i and Karm a are
per fo rmed o r n o t o ne w ho h a s a supreme C h i a wi th a h eart
de v o id o f all desires is an emancipat ed p ers o n He w ho se mind
is f reed f ro m Va sa nas is n ot subj ec t to th e f rui t s arising f ro m
th e per fo rmance o r n o n per fo rmance o f ac t i o ns o r S am ad h i o r
Jna na Ex cep t th r o ugh th e en tire gi v ing up o f Vas a na s and
th ro ugh M o una [ th e O bser v ance o f silence to wards O bj ec t s ! th e
Supreme Sea t is n ot a tt ained T ho ug h de vo id o f Vas a nas th e
eye and o th er o rgan s are in vo lun t arily pro mp t ed to th eir
( respec t i v e ) e xte rnal o bj ec t s th ro ug h h abi t Jus t as th e eye
wi tho u t any de sire s ees wi tho u t any e ff o r t th e O bj ec t s th a t f all
on it
s o als o th e undaun t ed man O f int elligence en t ers in to th e
aff airs [ o f th e w o rld ! wi tho u t any de sire O M aru t
i th e Munis
kn o w th a t as Vasan a w h ic h is mani f es te d th r o ug h th e c o nsci o u s
ness o f O bj e c t s w h ic h is o f th e nat ure Of th e o bj ec t i t sel f and
w h ich is th e cause o f th e o rigina tio n and abs o rp t i o n of C h i t
a
T h i s e x cessi v ely uc t uat ing C h i t
a is th e cause o f bir th d ota ge
t
and death due to th e iden t ica ti o n o f i t
sel f wi th Obj ec ts p ra c t
is
ed rmly [ fo r a l ong t ime ! L ike th e anal o gy o f th e seed
and th e t ree th e vibra ti o n o f P r a na arises th r o ug h Va san a and
th ese f o rming th e
e ve rs a
v
i
c
th
e
V
a
san
a
th
r
o
ug
h
th
e
fo
rmer
(
)
seed of C h i t
t a T o th e t ree o f C h i t
t a th ere are t
w o seed s th e
vibrati o n o f Pr a na and Va s an a S h o uld ei t h er of t h em peris h
b oth peris h s oo n Th r o ug h th e ac ti o ns o f th e w o rld being d o ne
wi th o u t a tt ach men t th r o ug h th e aband o ning O f t h e [ t h o ug ht of
th e ! reali ty o f th e uni v ers e and th e c o nvic ti o n o f th e d e s t
ruc t
i
a
of
th
e
b
o
dy
V
a
san
d o es n ot arise T h r o ug h th e c o m
bilit
y
C
h
i
a
bec
o
mes
n
ot
C
h
i
t
a
W
h
en
e gi ving up o f Va san a
l
et
t
t
t
p
th e mind d o es no tth ink a t all bein g c omple tely de vo id o f
V asan a th en dawns th e s t at e o f mindles s ness w h ic h c o n fers th e
-

t
t

t
.

M c xri xorm s HAD

'

o r s UKLA - Y AJ U RY E D A

grea t p eace S O l o ng as y o u are wi tho u t a mind o f [ t rue! dis

crimina t i o n an d are n ot a kn o wer o f th e Su p reme Sea t s o l o ng
s ho ul d y o u fo ll o w w h a te v er h as b een decided by th e t eac h er and
th e au tho ri ties o f th e sac red b ooks Wh en yo ur sins are burn t
u p and
yo u are a kn o wer o f th e R eali ty wi tho u t any an x ie ty,
th en a ll th e g oo d Vasa nas e v en s ho uld be gi v en u p
Th e des t ruc t i o n Of C hi t
a is o f t w o kinds th a t wi th fo rm
t
and th a t wi tho u t fo rm [ T h e des t ruc t i o n o f! th a t wi th fo rm is
Of th e J i va nmu kt
a ( th e des t ruc t i o n o f ) th a t wi tho u t fo rm being of
th e Videh a mu k a 0 s o n Of Vayu h earken to [ th e means of ! th e
des t ru c ti o n o f C h it
a
T h at is said t
o be th e des t ruc t i o n
t
o f Chi t
a w h en i t ass o cia ted wi th all th e a tt ribu t es of Mai t ri
( friend sh ip ) a nd oth ers bec o mes quiescen t [ wi tho u t any
resurrec ti o n ! T h ere is n o d o ub t of i t Th en t h e Manas o f
a is f ree f r o m f res h rebir th ; to h im
a J i va nm u k t
th ere is th e
des truc t i o n o f Manas wi th fo rm B ut to th e Vide h a mu k a th ere
is th e des truc ti o n o f Man as wi tho u t fo rm I t is Manas tha t is
th e r oot o f th e t ree o f Sams a ra wi th i t s tho usands o f s hoot s
ka lpa
branch es t ender leav es and f rui ts I th ink i t t
o be S a n
al o ne In o rder th a t th e t ree o f Sam sa ra may wi th er s oo n dry
up i ts r oot th ro ug h th e quiescence o f S a nka lpa T h ere is o nly
o ne means t
o c o n t ro l o ne s mind
T h a t is t
o des t r o y th e mind
a s s oo n as i t rises
T h at is th e ( grea t ) dawn I n th e case o f
th e wise th e mind is des tr oyed : bu t in th e case o f th e ign o ran t
i t is indeed a f e tt er S o l o ng a s th e mind is n ot des tr o ye d
th ro ug h th e rm prac tice o f th e On e R eali ty s o l o ng as Vas a nas
ala ( g o blin ) in th e
are prancin g ab o u t in th e h ear t like Ve t
ni g ht time
T h e Vas a nas o f enj oymen t o f o ne w ho h as des t ro y
ed th e eg o ism o f C h i t
a and c o n t r o lled th e o rgans th e enemies
t
decay li ke l ot uses in mid win t er P ressing o ne h and agains t
th e oth er se tting t ee th agains t t ee th and fo rcing o ne limb
agains t t h e o th er h e s ho uld rs t c o nquer h is mind

o
I t is n ot p o s sible o n th e par t o f th e o n e tho ug h t
ed t
co n tro l th e mind by si tting u p again and again e x cep t th ro ug h
th e a pp r ov ed means A s a vici o us ru tt ing elep h an t i s no t
sub
t
o c o n t ro l e x cep t th r o ug h th e g o ad s o in th e ma tt er Of th e
ec t
j
cont ro l o f t
ive m ea ns are th e a tt ainmen t of
h e mind th e e ec t
.

t
.

t
,

THI R TY M I N O R UPAN I S H AD S

10

spiri t ual kn o wledge ass o ciat i o n wi th th e wise th e en t ire abdi

ca ti o n O f all Va sa na s and th e c o n t ro l o f pr anas Wh ile suc h
are th e [ prescribed! means s ho uld pers o ns t ry to c o n tr o l th e
mind th r o ug h vi o lence th ey are like tho se th a t searc h in
darkness h av ing th ro wn aside th e light ( in t h eir h ands ) T ho se
w ho endeavo ur to c o n tr o l t h e mind th r o ug h fo rce are bu t tr ying
to bind a mad elep h an t wi th t h e lamen t s of a l ot us s t alk
T o th e t ree of th e mind h a ving th e e v er gr o wing branch es
th ere are t w o seed s O ne i s th e uc t uat i o n o f
o f m o dica t i o ns
P ra na and th e oth er is th e rmness o f Va san a Th e [ O ne !
A ll perv adi ng C o nsci o usness is agi t a t ed by th e uc t ua ti o n of
P rana T h e means of D hy a na by w hic h [ th e o ne ! J ana is
a tt ained th r o ug h th e o ne p o in t edness Of th e mind is n o w im
par t ed to yo u
Aft er duly res o l ving back th e th ings o rigi
in
th
e
uni
v
erse
wi
th
all
th
eir
c
h
anges
me
di
t
a
t
e
up
o
n
na t
ed
!
[
ra ( th e c o nsc i o usness al o ne ) ,
th a t w h ic h remains [ vi a ! Chinmat
w h ic h is als o Chid ana n da ( c o nsci o us b liss ) T h e wise say th a t
th e in t erv al e x perienced by Yo gins a ft er th e inspirat i o n and
before th e ( ne xt ) e x pirat i o n is [ th e in ternal ! K u m bh a k a ( ces
satio n O f brea th ) ; while th e in t erv al o f c o mple te equilibrium
aft er e xpirat i o n and be fo re th e ne xt inspirati o n is th e e xte rnal
T h r o ug h th e fo rce Of th e prac tice Of D h ya na th e
K u mbh a ka
curren t Of th e m o dicati o n o f Manas de vo id of Sel f th at is o f
B rah mic nat ure is said to be S a m p ra j at
a Sam ad h i w h ile th e
mind wi th th e u tt er quiescence o f m o dica ti o ns th a t c o n f ers
up o n o ne supreme bliss is said to be A sa m pra j a t
a Sam ad h i
th a t is dear un to Yo gins T h is [ s ta t e! th a t is de vo id of lig ht
Manas and B u dd hi and th at is o f th e na t ure o f C h i t
c
o
nsci
o
us
(
nes s merely ) is s tyled by th e Munis A t
a d vyavrt
i Samad h i ( a
t
Sam ad h i t h a t d o e s n ot care o r require t h e aid O f an oth er ) I t
i s P lenum ab ov e bel o w and in th e middle and is of th e na t ure
T h is no u m e na l o r o ccul t ) Sam adh i is
o f S i v a ( au s pi c i o usness )
i t self Vidhi Muk h a ( s anc t i o ned by b oo ks o r B rah m a )

o O bjec t s wi tho u t pre vi o us o r subsequen t

T h e clinging t
delibera ti o n th ro ug h in tense tho ught [ o r l o nging ! is s t a ted to
be V a san a
O c h ie f o f M o nkeys w h at e v er is medi t a t ed up o n
by a pers o n wi th arden t impe t u o si ty wi tho u t any oth er V a sana
,

t
,

THI RTY M I N OR UPAN I S H AD S

12

Go t
ra [ clan ! I am th a t n o n dual O ne ( B rah man ) tha t is
th e na t ure o f th e visi b le ( Jna na ) li ke un to th e A kas
of
supreme always s h ining wi tho u t bir t h n o n dual wi tho u t
des t ruc ti o n wi tho u t a ttac h men t and perv adi ng all I am th e
A ll and Of th e na t ure o f sal v a t i o n O ne s ho uld e ve r medi t at e
up o n Me th us : I am o f th e fo rm of th e visible [ Jnana! , th e
p ure o f c h angeless nat ure and h av e really n o o bj ec ts in Me I
am th e e v er f ull B ra h man t rans v erse and acro ss up and d o wn
Als o medi t a te up o n Me th us : I am birth less dea thless a ge
less imm o r ta l sel f s h ining all perv ading d e s t
io nl es s cause
ru c t
less pure bey o nd th e e ff ec t ( o f th e uni v erse ) and e v er c o n t en t
W h en o ne s b o dy bec o me s a prey to t ime h e gi v es u p th e s ta te
o f Ji v a nm u k i as th e wind a tt ains th e m ot i o nless s t at e

T h e fo ll o wing is said in th e Jig Ve d a! als o : L ike th e

eye w h ic h is spre a d in th e Ak as ( seeing all th ings wi tho u t any
o bs t acle ) s o th e wise e v er se e th e S upreme Sea t o f Vis h nu
T h e B ra h manas th a t ha v e e v er th e D i vine v isi o n praise in di v erse

ways and illumine th e Supreme S eat o f Vis h nu

-

'

t
,

CM

AT- SA T I s

TH E

U PAN I SHAJ)

SA R VA SAR A U P AN I S H A D

OF

K RS H N A

YA JU RVE D A

h e an s w e rs
all th e q ue s t io ns are give n rs t and th en t
B ut th e fo llo wing arrange m e nt i s ado p te d t
o f a c i li t at e

tt t

h
I
n
e
[

fo llo w

ex

W h a t is B and h a ( b o ndage )
At
m a [ th e Sel f ! f alsely superimp o sing th e b o dy and oth ers
w h ic h a re n ot Sel f u p o n Himsel f and iden t i fyi ng Himsel f wi th
th emth is iden t icat i o n fo rms th e b o ndage o f th e Sel f
2
Wh a t is M oksh a [ emanci p a ti o n !
Th e free d o m fr o m th a t [ iden t ica ti o n! is M o ks h a
3
W ha t is Avi d ya ( N escience )
ica t
io nth a t ind e ed is Avi d y a
Th a t whi c h causes th is id e nt
4
Wh a t is Vi d y a ( kn o wledge )
T h a t w h ic h rem ov es th is iden t ica ti o n is Vi d y a
W h a t are ( mean t by ) t h e s ta t es o f Jagra t[ th e wak
5
i [ th e dreamless slee p ing !
i ng ! S wa pna [ th e dreaming! S u shu p t
and Tur iya [ th e fo urth !
is th a t [ s t at e! during w h ich A m a enj o ys th e gro ss
J agra t
c
o bjec t s o f senses as s o und e t
th ro ug h th e 14 o rgans as
Manas e t c h av ing th e s u n and th e res t as th eir p residing
1

is th a t [ s t a t e ! during w h ic h A t
m a e x p eriences
th ro ug h th e 14 o rgans ass o ciat ed wi th th e Vasa nas [ affini ties ! ,
S w a p na

t
h
n e xt fo m
gl
y f om e f the te ms of
i s the a ll e en e
V ed ant
a
q in te e n ce
T hey
the 5 o g n f sen e the 6 g n of a c ti n a nd the 4 of Antb
ka n ( t
g n ) i M n B ddh i C hit
h i t n l
n d A h nk a
E h is
t
a
e ll igenti l p in ipl e
nim a te d by
int
bev at
1

Thi

U a ni s a d
S a rva S ara

a nd

ra

a re

n er

or

or

s o
,

v a

ss

o ssa r

or

ss

or a

as,

a a

ra .

ac

T H I RTY M I N O R UPAN I S HADS

14

th e waking co ndi tion s o u nd and oth er o bj ec t s w hic h are

o f th e fo rm o f th e Vas a nas crea t
ed fo r th e t ime b eing, e v e n
in th e ab sence o f [ th e gro ss! so und and th e oth ers A t
ma
i w h en i t d o es no t
e x periences S u shu pt
e x p erience s o und and
oth er O bj ec t s o f sens e fr o m th e ces sa t i o n o f th e f unc ti o ns o f th e
14 o rgans th ere being n o s p ecial enj oying c o nsci o u sness o n
acco un t o f th e ab sence o f th ese o rgans
m a is a wi t ness t
o t
he
Tur iya is th at s t at e during w h ic h At
e xis te nce o f th e ab ov e men ti o ned th ree s ta t
e s tho ug h i t is in i t
self wi tho u t ( th eir) e xis t ence and n o n e xi s t
ence and during
w h ic h i t is o ne unin t errup t ed C h ai anya ( c o nsci o usness ) al o ne
And th a t C h ai t
anya is th a t w h ic h is c o nnec t ed wi th th e thr ee
s ta te s w h ic h is wi tho u t th e th ree s ta t
es and w h ic h is p ure
Wh at are th e A nna ma ya P rana m a ya M a no ma ya Vij a
6
na m a ya and Ana nd a m a ya K o s as ( sh ea th s )
e of th e ma t erials fo rmed
A nna m a ya s h ea th is t h e aggrega t
e n V ayus ( Vi t al airs ) P r a nas and oth ers
by foo d W h en th e t
o w th ro ug h th e A nna m a ya s h ea th th en i t is called th e Pra
s
h
ea
th
W
h
en
A
m
a
c
o
nnec
t
e
d
wi
th
th
e
a
b
ov
t
w
o
e
a
a
m
a
t
n
y
c
s h ea th s perfo rms th e f unc ti o ns of h earing e t
thro ug h th e 14
o rgans o f Manas and oth ers th en i t is called M a no ma ya sh ea th
W h en in th e ( An t
ah karana) in te rnal o rgans c o nn ec ted wi th
th e ab ov e th ree sh eath s th ere arise th e m o dica ti o ns o f co n te m
uliari t ies o f t
medi
t
et
ab
o
u
t
th
e
pec
h
c
a tion
e s h ea ths
l
i
n
at
o
p
th en i t is called Vij a na m a ya sh eath
W h en th e sel f cause Jana is in i ts Sel f bli s s like t
he b anyan
t ree in i ts seed tho ug h ass o cia ted wi t h th ese fo u r s h eath s caused
by A j an a th en i t is called Ana nda m a ya s h ea th A t
m a w h ic h
is ass o cia ted wi th th e U pa d hi [ v e h icle ! o f th ese s h eath s is
gurat i v ely called Ko s a
W h at is mean t by Kart
a ( ac to r) Ji v a P a cha va rga
7
h
e l o rd o f t h e place )
th
e

v
e
gr
o
u
p
s
ra a ( t
S
a
ksbi
th
e
h
K
s
e
t
[
j
!
[
e n t guide )
wi tness ! K t
h a and A n a ryam in ( t h e la t
a st
Kart
a ( th e ac to r) is t h e o n e w ho p o s s esse s th e b o dy and
th e in t ernal o rgan s t h r o ug h th eir respec t iv e desires pro ceeding
f r o m th e idea o f pleasure and pain T h e idea o f pleasure is th a t
m o dica ti o n o f th e mind kn o w n as l ov e T h e idea o f p a in is
of

'

'

P AN I S HA D

15

RARva si RA-U

th a t m o dica ti o n o f th e mind kn o wn as h at e Th e cause o f

p leasure and pain are s o und to uc h fo rm t as t e a nd O d o ur
Ji v a is th a t A dhyas i [ deluded o ne ! tha t th inks th a t th i s
b o dy w h ic h is o b t ained th r o ug h th e e ff ec t
s o f g oo d and bad
Karmas is o ne n ot s o O b t ained
P a ch a va rga ( th e v e gr o u p s ) are ( l ) Manas vi a Manas
B u dd h i C hi t
a and Ah ank a ra ( crea t ing uncer tain ty cer ti tude
t
itt ing tho u g ht and eg o ism ) (2) P r a na i e P ra na Ap ana Vy a na
Sam a na and U da na ( 3) Sa t
wa i e Sat
wa Ra jas and Tamas
t

t
u
th
e
elemen
s
ear
th
wa
t
er
re
V
a
y
and A k as and
4
e
:
v
( )
[
!
5
D
h
arma
and
i
t
s
O
pp
o
si
t
e
A
d
h
arma
( )
he c h a rac t
T h e o riginal Avi d y a w h ic h h as t
e ris t ics o f th e
ab ov e 5 gr o u p s w h ic h d oe s n ot peris h wi tho u t At
ma i ana
w hic h a p pears e t ernal th r o ug h th e presence o f A t
m a and w h ic h
is th e v e hicle fo r [ th e manif es t a ti o n o f! A t
m a is th e seed o f
th e L i nga [ sub t le ! b o dy I t is als o called H rd a ya grant
hi
[ th e h ear t kn ot!
Th e C h ai anya [ c o nsci o usnes s! w h ic h is re ec t ed an d
ra a
s hines in i t is K sh e t
j
S ak shi [ th e wi t ness ! is th a t c o nsci o us o ne th a t is aware o f
th e ap p earance and di sa p pearan ce [ of th e th ree s t a t es ! o f th e
kn o wer th e kn o wledge and th e kn o wn w ho is h imsel f wi tho u t

hi
o
r
n
o
t
a
e
c
t
e
d
b
y
t
s
a
pp
e
a
r
ance
and
disa
pp
ea
nce
and
ra
!
[
who is sel f radian t
h a is h e w ho is fo und wi tho u t e x ce p t i o n in th e B u d d h i
K at
a st
o an t s a nd w ho is s hining
o f all crea t ures fr o m B ra h m a d o wn t
o
At
m a and dwells as wi t ness t
th e B u dd h i o f all creat ure s
A nt
a rya m in is
th e At m a th a t s h ines as th e o rd ainer b eing
wi th in all b o dies like th e th read [ o n w h ic h ! beads [ are s t rung!
and ser ving to kn o w th e cause o f th e se v eral diff erences
ha and oth ers ass o cia t ed wi th h im
ast
o f K t
a ga m a
8 W ho is P ra t
y
He is of th e na t ure o f t ru th wisd o m e t erni ty and b liss H e
h as n o v eh icles of b o dy He is abs t rac t wisdo m i t self lik e a
mas s of pure g old th at is de v o id O f th e c h anges Of b racele t
1
cro wn e t c He I s O f th e na t ure o f mere c o nsc i o u s ness He
is th a t w hi c h s h ines as C h ai t
anya and B ra h man Wh en He is
.

'

THI RTY M IN O R U PAN ISHAD S

16

tth e v e h icle

Avi d y a and is th e meaning o f th e w o rd

a
a
ra t
a
m
T
ho
u
in
at
a m a si
th
en
He
is
P
w
m
w
a
t
t
T
y g
T
(
ma
9 Who is P a ra ma t
I t is He w ho is a s s o cia ted wi th t ru th wisd o m e t erni ty
bliss o mni s cience e t
w ho is s ubj ec t t
o th e v e h icle o f M ay a
c
and w ho is th e meaning Of th e w o rd Ta t ( o r T h a t in
su bjec t

of

Ta

w m
t
t
a

a si

W h a t i s B rah man
B rah man is th at w h ic h is f ree f r o m all v e h icles, w h ic h
is th e Abs o lu t e C o nsci o u s nes s de vo id of par ticulari ties w hic h is
i
o u t a sec o nd
nes
s
w
h
ic
h
s
wi
th
w
h
ic
h
is
bli
s
an
d
B
e
s
Sa
(
)
w h ic h is M ay a le s s I t is diff eren t f ro m c h arac t eris t ics of th a t

e xpressed by th e w o rd Twa m
o U pa dhis
( T ho u ) subj ec t t
( v e hi cle s ) o r th e c h arac t eris tics of Th a t e x pressed by th e

o U adh is
w o rd Ta t subjec t t
I t is i t sel f d iffe re nce le ss and
p
is seen as th e Seat o f e v ery thi n g I t is th e pure th e n o um enal
th e t rue and th e indes t ruc tible
And w h a t is Sat
ya ( t h e t rue )
I t is th e S a t
by th e
( B e ness ) w h ic h is th e aim p oin te d o u t
Ve d as I t is th a t w h ic h cann ot be said to be As a t ( n ot B e ness )
I t is th a t w h ic h is n ot aff ec ted by th e th ree peri o ds o f t ime I t
o e xis t during
inues t
th e th ree peri o ds of
is th a t w h ic h c o n t
t ime I t is th a t w h ic h is I t is o ne wi tho u t a sec o nd I t h as
n ot th e di ff erences o f similari ty o r dissimilari t y ; o r i t is th a t
whi c h is th e s o urce of all ideas I t is th a t w h ic h d o es n ot p eris h
e v en tho ug h space t ime ma tt er cause e t c peris h
A nd w h a t is Jfi ana ( wisd o m )
I t is sel f light I t is th a t w h ic h illumina t es all I t is th a t
Abso lu t
e C o n s ci o usne s s w h ic h is wi tho u t any o bscura ti o n I t is
th a t C o nsci o usness w h ic h h as n o beginning o r end wh ic h is
perpe t ual and w h ic h is th e wi tness to all m o dica t i o ns and th eir
o pp o si tes
And w h at is A nan t
a ( th e e t ernal )
I t is th a t w h ic h is wi tho u t o rigin and des t ruc t i o n I t is
o th e s ix c h a n g e s
th at wh ic h is n ot s ubjec t t
(vi a bi rth gro w th ,
man hoo d d e ca y O ld age and dea th ) I t is f ree f ro m all U pa dhis
I t is tha t C o n sci o usness w h ic h being all f ull and wi tho u t
10

PAN I SH AD

17

SAR VA SARA - U

des truc ti o n permeat es th e crea t ed uni v erse c o m p o sed o f A vya kt

a
and oth ers like th e ear th in th e m o dicat i o ns of clay th e g o ld
in th e m o dica t i o ns o f g o ld and th read in th e m o dicati o ns o f
,

And w h a t is Ananda ( bliss )

I t is th e sea t Of all sen tien t beings like th e o cean Of t h e
wa te r is e t ernal pure par tless and n o n dual and is th e s o le
essence o f C hidana n d a ( c o nsci o usness bliss )
1 1 O f ho w many kinds are subs t a nces
Th ere are th ree kinds S a ( B e ness ) A sat
( n ot B e ness ) and
hya ( Illusi o n )
M it
al o ne is B rah man A sa t is th at w h ic h is n ot M it
Sa t
hya
is th e illus o ry ascrip ti o n t
o B ra h man of th e uni v erse th a t is n ot
W h a t is t t
o be kn o wn is B ra h man t h e A m a al o ne
B rah ma Jna na is th e r ooting o u t Of allb o dies and suc h
liketh at are n ot Sel f and th e merging in B rah man th e S a t
T h e uni v erse Of A k as and oth ers including J i va is n ot A t
ma
1 2 Wh a t is M ay a ?
T h e r oot o f th is n ot A t
m a is M ay a
S h e a pp ears in
in th e sky
B ra hm an like cl o uds e t
c
S h e h as n o beginning
bu t h as an end S h e is subjec t to pr oof and n ot proof S h e
nei th er is n o r is n ot n o r is s h e a c o mbina t i o n o f b oth ( S a t
and
A sa t
Her
sea
t
is
indescribable
S
h
e
h
as
th
e
v
arie
t
ies
of
)
diff erences as e x t
o lled by th e wise I t is s h e th a t t ruly is no t
Her na t ure is A j ana S h e appears as M ala p ra kr i Gu na
S amya ( a s t at e w h ere th e th ree Gu nas are fo und in equilibrium )
Av i d y a ( N escience ) and oth er fo rms t rans fo rming h ers el f in to
th e fo rm O f th e univ erse T h us d o es a kn o wer o f B ra h man
Oo gni ze h er
,

'

h ef e t t
h t l m be i g
G
l M h a S h pt
i w he
t
h
tivity w hen t
h G n
di t be d
t
c
f M ay a A vidy a T m
n me
T is

a so

rs

us

ac

s o

s u

a s a re
,

r n

u na s

s ur

a s, e

a te o f t
he u nivers ec ll e d
l t
ent st
i eq ilib ri m ; n
w ken in g i nto
M d la p a krt
i is ca ll ed by the diff ere nt

or

a re
,

re -a

N I RA LAM B A RU P A N I S H A I)
.

OF

S UK LA YAJU RVE D A
-

I s h all rela t e in th e fo rm of a ca tech ism w h a te v er

s ho uld be kn o wn fo r th e rem ov al o f all miseries th a t be fall th ese
ign o ran t creat ures [ men!
Wh at is B ra h man Who is Is wara ? Who is Ji va Wha t
i ? W ho is P a ra ma t
m a ? Who is B ra h m a ? Who is
is P ra krt
Vis h nu ? Who is R u d ra ? Who is In d ra Who is Yama ? Who
is S rya ? Who is C h an d ra ? W ho are D e v as ? W ho are R a k
s h a s a s ? Who are P is ac h as ? Wh o are M a nu shya s
Wh o are
Wo men Who are P a s us e t c ? Wh a t is S ha va r a Who are
Wh at is Karma ?
B raM a n s and oth ers ? Wh a t is J a i ( cas t e )
Wh a t is A ka rm a ? Wh a t is J ana W h a t is A j ana W h a t is
S ukh a ? W h a t is D uhkh a ? W h a t is Swarga Wh a t is N araka ?
W h a t is B an d h a ? W h at is M oks h a ? W ho is U p asya ? Who is
Vidwan ? Who is M d h a ? W h a t is A sura ? W h a tis Tapas ?
Wh a t is P a ra m a p a da ? W h a t is G rahy a W h a t is A grahya
W ho is Sanny a si ? T h us are th e ques ti o ns
I W ha t is B ra h man
I t is th e C h ai t
anya th a t appears thr o ug h th e aspec t s Of
Karma and J ana as th is v as t mundane egg c o mp o sed o f Mah at
Ah ank ara and th e v e elemen t s ear th wa t er re V ayu and
Ak a s th a t is se co nd le ss th at is de vo id O f all U p adhis [ v e h icles!

th at is f ull o f all S ak t
is [ p otencies! th a t is wi tho u t beginnin g
and end th a t is described as pure benecial peace ful a nd
Gu na less and th at is indescribable
withou t su pport
L it

H A RI H C M
-

'

THI RT Y M I N O R

20

URAN I sHAns

Wh a t is Jat
i ( cas t e )
I t cann ot re f er to th e skin th e bl oo d th e es h o r th e b o ne
T h ere is n o cas t e fo r A t
m a cas t e is o nly c o nv en ti o nal
22 Wh a t is Karm a ?
Karma is th at ac ti o n al o ne w h ic h is perf o rmed b y th e
o rgans and ascribed to A ma as I d o ( vi a agency being
a tt ribu te d to A t
m a)
23 Wh a t is A ka rm a [ o r n o n Karma ! ?
Aka rm a is th e per fo rmance wi tho u t any desire fo r th e f rui t s
o f th e daily and o ccasi o nal ri t es sacrices vo ws aus t eri t ies
gift s and oth er ac t i o ns th a t are ass o ciat ed wi th th e eg o ism o f
th e ac to r and th e enj oyer and th at are p r o duc t i v e o f b o n d a ge
rebirth e t
c
24 W h a t is J an a
I t is th e realisa ti o n by di rec t co gni t i o n o f th e f ac t th a t
anya [ th e
in th is c h anging uni v erse th ere is n oth ing bu t C h ai t
li f e ! th a t is C o nsci o usness th a t is o f th e fo rm o f th e
o ne
seer and th e seen per va di ng all th ings th at is th e same in all
and th a t is n ot subj ec t to c h anges like p ot cl oth e t c T hi s
realisa ti o n is brought ab o u t by means o f th e subj ugat i o n o f th e
b o dy and th e senses th e servi ng o f a g oo d Guru ( t eac h er ) th e
h earing of th e e x p o si ti o n of Ve dan t
ic d o c t rines and c o ns t an t
medi t a t i o n th ere o n
25 W h a t is A j ana ?
I t is th e illus o ry att ribu ti o n like th e snake in th e r o pe o f
many At
m a s ( s o uls ) th r o ug h th e di v erse U pa dhis [ o r Vehi cles ! o f
th e angels beas t s men th e x ed o nes f emales males cas t es and
o rders o f li f e b o ndage and emancipa ti o n e t c to B rahman
th a t is s e c o n d le s s all permea t ing and of th e na t ure o f all
26 Wh a t is Sukh a ( h appines s )
I t is a s t a t e o f being Of th e na t ure of bliss h av ing c o gnized
th ro ug h e xperience th e R eali ty o f S a chchidana n da [ o r th at
w h ic h is be ness c onsci o usness and bliss !
27 W h a t is D uhk h a ( pains ) ?
I t is th e mere S a nka lp a [ o r th e th inking ! Of th e o bj ec ts o f
mundane e xis t ence [ o r o f no t
Sel f acc o rdin g to th e Bo mbay
E di ti o n !
21

N I BALA M BA

21

UPAN I BHAI)

Wh a t is Swarga ( h eav en ) ?
I t is th e ass o cia t i o n wi th Sa t [ ei th er g oo d men o r B ra h man
w h ic h is S a th e t rue !
29 W h a t i s N araka ( h ell )
I t is th e ass o ciat i o n wi th th a t w hic h brings a b o u t th is mun
dane e xis t ence w h ic h is A sat
[ th e f alse!
3 0 W h a t is B an d h a [ b o ndage !

Suc h S a nka lp a s [ tho ught s! as I was b o rn e t

arising
c
fr o m th e affini ties of beginningless A j fi ana fo rm b o ndage
Th e tho ug ht o bscura ti o n [ o r men t al ign o rance ! o f th e mun
dane e xis t ence o f mine in suc h as f a th er m oth er b roth er
wif e child ho use gardens lands e t c fo rms b o ndage
T h e tho ug ht s o f I ness as ac to r e t
are b o ndag e
c
Th e tho ug ht o f th e de v el o pmen t in o nesel f of th e eight
Si dd h is ( h igh er p syc h ical p o wers ) as A nim a and oth ers is
.

28

T h e tho ught Of pro pi t iating th e angels men e t c , is b o ndage

T h e tho ug ht o f g o ing th r o ug h th e eig ht means of Yo ga
p rac tice Y ama e t c is b o ndage
T h e tho ug ht o f per fo rming th e dut i e s o f o ne s own ca s t e
and o rder o f li f e is b o ndage
T h e tho ug ht th a t co mmand f ear and d o u b t a re th e a t
t
ri
b u t es of [ o r p erta in to ! At
m a is b o ndage
T h e tho ug ht o f kn owing th e rules Of p erfo rming s a crices,
vo ws aus t eri t y a nd gi ft is b ondage Ev en th e mere tho ug ht of
desire fo r M o ks h a ( emanci p ati o n ) is b o ndage B y th e v ery a c t
o f tho ug ht b o ndage is caused
3 1 W h a t is M o ks h a [ emancipa t i o n !
M o ks h a is th e ( s t a t e o f) th e anni h ila ti o n th ro ug h th e
discrimina ti o n of th e e t ernal f ro m th e n o n e ternal o f all tho ug ht s
mine in o bj ec t s Of pleasure and pain
o f b o ndage like tho se Of
e nce
lands e t
in th is t ransi to ry mundane e xis t
c
3 2 W ho is U pasya [ o r t to be w o rs h ipped !
T h a t Guru ( o r spiri t ual in s truc to r) w ho enables ( th e disciple )
o B rahm an th e C o nsci o usness th a t is in all b o dies
t
o a tt ain t
,

T he e a re 1 8 S iddh is 8 higher a nd
Th ey a re Y a m a N iya ma e t
c
r

10

lowe

r.

THI RT Y MI N O R UPAN ISHAD S

22

Who is S ishya ( th e disciple )

T h e disciple is th a t B ra h man al o ne t h a t remains a fte r th e
c o nsci o usness O f th e uni v erse h as been l o s t ( in h im ) th r o ug h
B rah mic wi s d o m
34 Who is Vid wan ( t h e learned ) ?
I t is h e w ho h as c o gnized th e t rue fo rm (o r reali ty ) O f his
o wn c o nsci o usne s s th a t is la t en t in all
3 5 Who is M d ha [ th e ign o ran t !
He w ho h as th e e g o is tic c o ncep t i o n o f th e b o dy cas t e ,
o rder s o f li f e ac t o r enj o yer and oth ers
3 6 W h a t is A sura [ t h e dem o niacal !
I t is th e Tapas [ aust eri ty ! prac tised by o ne inic ting
t ro uble o n th e A t
m a wi th in th ro ug h Japa [ o r inaudible mu tt er
ra
ing o f Man t ra s! abs tinence fro m foo d A gniho t
[ th e per
a tt ended wi th cruel
c
fo rm a n c e o f t h e w o rs h ip o f re ! e t
desire h at red pain hyp o cri sy and th e res t fo r th e purp o se
ac quiring th e p o wers o f Vis h nu B rah ma R u d ra In d ra and
of
ot
h ers
3 7 W h a t is Tap as ?

f
a
o
apa
is
th
e
t
burning
th ro ug h th e re o f direct c og
c
s
T
io n o f th e kn o wledge th a t B ra h man is th e t ru th and th e u ni
nit
v erse a myt
h th e seed of th e deep r oot ed desire to a tt ain th e
p o wers Of B ra h m a e t c
3 8 W h a t is P a r a m a p a da [ th e supreme ab o de !
I t is th e sea t o f th e e t ernal and emancipat
ed B ra hman
w hic h is f ar superi o r t
o P r a nas ( th e vi ta l air s ) th e o rgans o f
sense and ac ti o ns th e in t ernal o rgans ( o f tho ught ) th e Gu nas
and oth ers w hic h is o f th e nat ure o f S a ch chidana nd a and w h ic h
o all
is th e wi t ness t
3 9 W h at is Gr ah ya [ o r t to be t aken in !
O nly th a t Reali t y o f A bs olu te C o nscio usness w hic h is n ot
c o ndi t i o ned by space t ime o r subs t ance
40 Wh a t is A grah y a ?
Th e tho ught th a t thi s uni v ers e is tru th this u ni v erse w h ic h
is di ff er en t fr o m o ne s Self and wh ic h being subj ec t to M ay a ( o r
illusi on ) fo rms th e O bj ec t Of ( c o gni t i o n o f) B u dd hi and th e o rgans
4 1 W ho is th e Sanny asi [ as ce tic !
33

N I BALAMBA

23

UPAN I S HAJ)

A Sanny asi is an asce tic w ho ha ving gi v en up all th e du ties

c
be ing f reed
o f cas t e and o rders of li f e g oo d and bad ac t i o ns e t

fr o m [ th e c o nce p ti o ns o f! I and mine and h av ing t aken h is

re fu ge in B rah man al o ne ro ams a t large p rac tising N irvika lpa
Sam ad hi and b eing rmly c o nvinced o f I am B rah man
th ro ug h th e realisat i o n o f th e meaning o f suc h sacred ( Ve d ic )
sen tences as T ho u ar t Th a t
A ll th is is v erily B rah man and

Here th ere is n o manyness in th e leas t

He o nly is an em
a ncip a t
e d p ers o n
He o nly is t t
o be ad o red
He o nly is a
Yo gin He o nly is a P a ra ma ha msa He o nly is an A va d h t
a
He o nly is a B rah man
W ho e v er s t udies th e N ir a la m ba
Up a nis ha d bec o mes th r o ug h th e grace o f Guru p ure like re
He b ec o mes p ure like Vayu ( air) He d o es n ot re t urn He is
no t
b o rn again : nay h e is n ot b o rn again
Suc h is th e U p anis h a d
.

M A I TR E Y A -U PAN I S H A D
OF

S A M AV E D A
h a th inking th is b o dy to be impermanen t
A K I N G named B rha dra t
o O bj ec t s
and h aving acquired indi ff erence ( t
) re tired to th e fo res t
lea ving his eldes t s o n t
o rule ov er ( h is ) kingd o m
Wi th h ands
uplift ed and eyes x ed o n th e s u n h e perfo rmed a se v ere Tapas
religi
o
us
aus
t
eri
t
y
At
th
e
end
o f a tho usand days th e
o
r
)
(
Lo rd S akaya nya Muni a kn o wer of At m a w ho was like re
wi tho u t sm o ke and w ho was as a sc o rc h ing re wi th h is Tejas
spiri
t
ual
lus
t
re
appr
o
ac
h
ed
h
im
and
addressed
th
e
King
th
us
:
(
)
)
(

Rise rise and c hoo se a b oo n

T h e King p r o s t ra t ed be fo re him
m a vi ( o r kn o wer o f A t
and said : O Lo rd I am n ot an At
m a)
T ho u ar t a Ta wa vi t
we h ear P lease enlig hten me ab o u t Sa t
va
r
f
at
o
th
e
s
t
a
t
e
o
S
( T o w h ich ) th e Muni replied
(
th us I O tho u th a t a rtbo rn o f th e race o f I kshwaku : T o begin
wi th y o ur ques ti o n is difcul t ( of e x planat i o n ) d o n ot ques ti o n

me A sk for any oth er th ing y o u desire

Th ereu p o n th e King
o uc h ed th e f ee t of S akaya nya and recit ed th e ( fo ll o wing ) v er s e
t
Wh a t is th e use of th ese t
O ceans
o me o r any oth er
dry u p M o un t ains sink d o wn T h e p o si ti o ns of D h ru va ( th e
P o lar S t ar) and O f t rees c h ange E ar th is d r o wned T h e S uras
( angels ) run away leav ing th eir ( respec ti v e ) pl a ces ( Wh ile
suc h is th e case ) I am He in realit y T h ere fo re o f w h at av ail
o th e
t
o me is th e gra t ica t i o n of de s ires since o ne w ho clings t
gra ticat io n o f desires is fo und t
o re t urn again and again t
o
th is Samsa ra ( mundane e xi s t ence ) T ho u ar t able t
o e xt rica t e
me ( ou to f th is Samsa ra ) I a m dr o wned like a fr o g in a dry
well T ho u art my re fuge
,

'

MA I TRE YA

25

UPAN I SH A I)

O Lo rd ! th is bo dy was th e resul t o f se x ual in te rc o urse

I t is wi tho u t wisdo m ; i t is h ell ( i tsel f) I t came o u t
th ro ug h
th e urinary o rice I t is linked to ge th er by b o nes I t is c o a ted
ov er wi th es h I t is b o und by skin I t is reple t e wi th fee ce s
urine Vay u( air) bile p h legm marro w f a t serum and many
oth er impuri ties O Lo rd 1 to me in suc h a fo ul b o dy ( as th is )

tho u art my re fuge

T h ereup o n Lo rd S akaya nya was p leas ed and addressed th e
King th us : O Mah araj a B rh a dra t
h a th e a g of th e I ksh waku
race tho u art an At
ma j ani
T ho u ar t o ne t h a t h as d o ne

his du t y
T ho u ar t f am o us by th e name o f Maru t A t
w hic h th e King asked : O Lo rd ! in wh a t way c a n y o u describe
At
m a ? T o w h ic h h e replied th us : S o und to uch and oth ers
h a ( e vi l )
w h ic h seem to be A rt
h a ( weal th ) are in fac t A n a rt
o th ese ne v er remem
at
m a ( th e l o wer Sel f ) clinging t
T h e B h t
bers th e Supreme Sea t T h r o ug h Tapa s Sa t
wa ( quali ty ) is
acquired th r o ug h Sa t
wa a ( pure ) mind is acquired ; and th r o ug h
t
mind ( P arama A m a ( th e h ig h er Sel f) is reac h ed T h r o ug h
a tt aining A t
m a o ne ge t s liberat i o n Jus t as re wi tho u t f uel
is abs o rbed in to it
a ( tho ug ht ) th r o ug h t h e
s o wn w o mb s o C h i t
t
des truc ti o n o f i t s m o dicati o ns is abs o rbed in t o i t s o wn w o mb
i
s
ur
e
T
o
a
mind
th
a
t
h
as
a
tt
a
ned
quiescence
and
t
ru
th
o
c
)
(
and w h ic h is n ot a ff ec t
e d by sense o bjec t s th e e v en t s th a t o c cur
I t is
t
o i t th r o ug h th e b o ndage o f Karma are merely unreal
C h it
a al o ne th a t is Sams ara I t s ho uld be cleansed wi th
t
a ( th inks ) o f th at n a t ure h e bec o mes
e o rt Wh a t e v er h is C h i t
t
Th is is an arch aic mys tery Wi th th e p uri fying o f C hi t
t a o ne
o peris h
makes b oth g oo d and ba d Karmas t
O ne w ho se mind
is th us clean s ed a ttains th e i n des t ruc tible B liss ( th r o ug h h is
Jus t as C hi t
a bec o mes uni t ed wi th an O bj ec t th at
o wn Sel f )
t
c o mes acr oss i t s o w hy s ho uld n ot one ( be released ) fr o m
b on
dage w h en o ne is uni t ed wi th B ra h man O ne s ho uld medi
ta t e in th e m iddle of t
h e l ot us o f t h e h ear t P a ra m e s wa ra ( th e
high es t Lo rd ) w ho is th e wi t ness to th e play of B u dd hi w ho is th e
o bj ec t o f supreme l ov e w ho is bey o nd th e reac h o f mind and
speec h w ho h as n o beginning o r end who is S a t
al o ne be ing o f
th e na tu re o f lig ht only w ho is bey o nd medi ta t i on w ho c a n

t
,

THI RTY MI N O R UPAN I S H AD S

26

neith er be gi v en up n o r grasped ( by th e mind ) w ho is wi tho u t

equal or superi o r w ho is th e permanen t w ho is o f uns haken dep th
w ho is wi tho u t lig ht o r darkness w ho is all p erv ading c h a nge
le s s and v e hi cl e le ss and w ho is wisd o m o f th e na tu re o f M o ks h a

m a w ho is th e e ternal th e
sal
v
a
t
i
o
n
I
am
H
th a t P a ra m at
e
(
)
pure t h e libera t ed o f th e na t ure o f wisd o m th e t rue th e sub tle
th e all perv ading th e s e co n d le s s th e o cean o f bliss and o n e
t
th a t is sup eri o r to P ra t
a
a
m
a
th
e
l
o
wer
Sel
f
T
h
ere
is
n
o
(
)
y g
d o ub t ab o u t i t H o w will calami t y ( o r bo ndage ) appro ac h me
w h o am dependi ng up o n my o w n blis s in my h ear t w ho h a v e
pu t t
o s h am e th e g h o s t o f desire s
w ho l o o k up o n th is uni v erse
a s ( bu t ) a j ugglery and w ho am
n ot ass o cia te d wi th any thi ng
T h e ign o ran t wi th th eir o bser v ance of th e cas tes and o rders of
o th eir Karmas
li f e O b t ain th eir f rui t s acc o rding t
Men w ho
h av e gi v en up all du ties of c a s t es e t
res t c o n t en t in th e bliss
c
o f th eir o w n Self
T h e d is t inc ti o ns o f cas t e and o rders Of li f e
h av e di v isi ons am o ng th em h a v e beginning and end and a re
v ery p ain f ul T h ere fo re h av ing gi v en up all iden t ica ti o n
wi t h s o ns and as well a s b o dy o n e s ho uld d well in th a t endless

and m o s t supreme B liss

A D H Y AY A II
T h en Lo rd Mai t
reya wen t t
o Kaila s and h av ing reac h ed i t
asked Him th us : O Lo rd ! please ini t
ia te me in to th e mys te ries O f

wa
th e h igh es t Ta t
T o w h ic h M a h ad e v a replied
T h e b o dy
t
o
is said t
be a t emple Th e J iva in i t is S i v a al o ne Having
gi v en u p all th e cas t O ff o e rings O f A j ana o n e sho uld w o rs h ip
T h e c o gni t i o n Of e very th ing as
Hi m wi th S o h am ( I am He )
n o n di ff eren t fr o m o nesel f is J ana ( wisd o m ) A bs t ra c ting th e
P uri fying th e
m in d fr o m sensual O bjec t s is D hy a na ( medi t a t i o n )
min d o f it
s impuri t ie s is S n an a ( ba t h ing )
Th e subjugati o n Of th e
O ne s ho ul d
I n d riya s ( sensual o rgans ) is S auch a ( purica t i o n )
drink th e ne c t ar o f B rah man and beg foo d fo r main t aining th e
b o dy Ha ving o ne ( tho ug ht) al o ne h e sho uld li v e in a s o li t ary
place wi tho u t a sec o nd T h e wise man sho uld O bserv e th us
th en h e o b tains Abs o lu t i o n
Th is b o dy is subjec t to birth and dea th I t is of th e
nat ure o f th e secre ti o n Of th e f ath er and m oth er I t is im p ure,
,

'

'

THI RT Y M I N O R UPAN I S H AD S

28

is n o sal v ati o n ev en a ft
er many bir th s T h ere fo re o ne s ho u ld
a t t ain f ai th ( Mere ) aband o ning o f t
h e Karmas o r o f th e Man
ras u tt ered a t th e ini tiat i o n Of a Sanny a s i ( asce t ic ) will no t
t
c ons ti t u t e S a nnya sa T h e uni o n o f Ji va A t
m a ) ( th e l o wer Sel f )
and P arama At
ma ) ( th e h ig h er Sel f ) a t th e t
w o Sand h is
( m o rning and e v ening ) is termed S a n nya sa W ho e v er h as a
nausea fo r all Is h ana ( desires ) and th e r e s t as fo r vo mi t ed foo d
and is de vo i d o f all a ff ec ti o n fo r th e b o dy is quali e d fo r
S a nny asa At th e m o men t w h en indiff erence to wards all o bj ec t s
arises in th e mind a learn ed pers o n may t ake u p S a nnyasa
O th erwise h e is a f allen pers o n W ho e v er bec o mes a Sanny as i
o n ac c o un t o f weal th foo d cl oth es and f ame bec o mes f allen in
b oth ( as a Sanny a s i and as h o u e sh o l d e r) ( th en ) h e is n ot
w o rth y Of sal v a t i o n

T h e tho ught o f ( c o n t emplat i o n u p o n ) Ta wa s is th e

t ranscenden t al o ne ; th a t o f th e S as t
ras th e middling and th a t
o f Man t ras th e l o wes t
T h e delusi o n o f pilgrimages is th e l o wes t
Of th e l o wes t L ike o ne wh o h av ing seen in wat
er th e reec ti o n
of frui t s in th e branc h es o f t rees tas t es and enj o ys th em th e
ign o ran t wi tho u t self c o gn i ti o n are in v ain ov erj oyed wi th ( as
i f th ey reach ed ) B ra h man T h a t asce tic is an emancipa t ed pe rs o n
w ho d o es no t aband o n t
th e
he in t ernal alms t aking ( via
medi t at i on up o n th e no n dual ) generat ing Va iragya as well as
f ai th th e w if e and wisd o m th e so n T ho se men ( t ermed ) grea t
th ro ug h weal th age and kn o wledge are o nly serv an t s t
o tho se
th a t a re grea t th r o ug h th eir wisd o m as a ls o t
o th eir
disciples Tho se w ho se minds are deluded by My M ay a
ho we ver learn ed th ey may be d o n ot a tt ain Me th e all f ull
A m a and r o am ab o u t like cr o ws simp ly fo r th e purp o se of lling
up th eir belly w ell burn t u p ( by h unger
F o r o ne
th a t l o ng s a ft er sal v ati o n th e w o rsh ip o f images m ad e o f s to ne
me t als gem o r ear th is pr o duc t i v e Of rebirt
h and enj o ym en t
T h ere fo re th e asce tic s ho uld perfo rm h is o wn h ear t w o rs h ip
al o ne and relinqui sh e xt
ern al w o rsh ip in o rder th a t h e may n ot
be b o rn again T h en like a v e s sel f ull to i t s brim in a n o cean
h e is f ull wi th in and f ull wi tho u t L ike a v essel vo id in th e
e th er h e is vo id wi th in and vo id wi tho u t D o n ot be co me ( o r
.

t
t

'

M AI TRE YA

29

D PA N I SH A n

be tween ) th e A t
m a th a t kn o ws o r th e At m a th a t
r e m a in s a ft er
is kn o wn D O bec o me Of th e fo rm of th a t w h ic h
h aving gi v en u p all tho ug ht s R elinquis h ing wi th th eir
Vas a nas th e seer th e seen and th e v is ual w o rs h ip A m a al o ne
th e resplenden t supreme presence T h a t is th e real su p reme
S t a te w h erein all S a nka lp a s ( tho ug ht s) are a t res t w h ic h
resembles th e s t at e o f a s to ne and w h ic h is nei th er waking n o r

sleeping
di ff eren t ia t e

A D H Y AYA I I I

I am I ( th e Sel f ) I am als o an oth er ( th e no t

Sel f ) I
am B ra h man I am th e S o urce ( of all th ings ) I am als o th e
Guru of all w o rlds I am Of all th e w o rlds I am He 1 am
Mysel f al on e I a m Si dd h a I am th e P ure I am th e Supreme
I am I am always He I am th e E t ernal I am s t ainless I
am Vij ana I am th e Ex cellen t I am S o ma I am th e A ll
I am wi tho u t ho n o ur o r dis ho n o ur I a m wi tho u t Gu nas
quali
t
ies
I
am
S
i
v
a
th
e
auspici
o
us
I
am
nei
th
er
dual
(
)
)
(
I am wi tho u t th e duali ties ( o f h ea t o r c o ld e t c )
o r non dual
I am He I am nei th er e xis t ence n o r n o n e x is t ence I am
wi tho u t language I am th e S h ining I am th e Gl o ry of vo id a nd
I am th e g oo d and th e bad I am Hap p iness I
no n vo id
am wi tho u t grie f I am C h ai anya I am equal (in all ) I
am th e like and th e n o n like I am th e e t ernal th e pure and
th e e v er f elici to u s I am wi tho u t all and wi tho u t no tall
I am S at
I am always e x is t ing I am wi tho u t th e number
wika
t
I am wi tho u t th e number t w o I am wi tho u t th e di ff erence
o ne
and A sa t I am wi tho u t S a nka lp a I am wi tho u t th e
of S a
d iff erence o f manyness I am th e fo rm o f immeasurable B liss I
am o ne th a t e x i s t s n ot I am th e o ne th at is n ot an oth er I am
wi tho u t b o dy e t c I am w i th asylum I am wi tho u t asylum I
a m wi tho u t supp o rt I am wi tho u t b o ndage o r e m ancipa t i o n
I am th e pure B rah man I am He I am wi tho u t C h i a e t c
I am th e supreme and th e Supreme o f th e supreme I am e v er o f
th e fo rm o f delibera ti o n and ye t am wi tho u t deliberati o n I am
1 am o f th e na t ure o f th e Aka ra and Uk ara as als o o f
He
Mak ara I am th e earlies t T h e c o n templa to r and c o n t emplati o n
I am wi tho u t I am O ne th a t cann ot be c o n templa t ed up o n I
-

'

t
t

TH I R TY M I N O R UPAN I SH ADS

30

I h av e fu ll fo rm in all I ha v e th e c harac teris tics o f

S a c h ch id ana n da I am Of th e fo rm o f pla ces Of pilgrimages I am
th e h ig h er Self and S i v a I am nei th er th e t hi ng dened
n o r no n d e ne d I am th e non abs o rbed E ssence I am n ot th e
measurer t
I
am
S iva
I
am
not
e measure o r th e measured
h
th e uni v erse I am th e Seer o f all I am wi tho u t th e eyes e t c
I am th e f ull gro wn I am th e Wise I am th e Q uiescen t I
am th e D es t r oyer I am wi tho u t any sensual o rgans I am th e
d o er o f all ac t i o ns I am O ne th a t is c o n t en t wi th all Ve dan t
as
i
ei
th
er
b
oo
ks
m
c Wisd o m )
I am th e easily a tt ainable I
o
r
A
t
(
h av e th e name o f o ne th at is pleased as well as o n e th at is n ot
I am th e f rui t s Of all s ilence I am a lways Of th e fo rm o f C hin
m at
ra ( Abs o lu t e C o nsci o usness ) I am always Sa t ( B e ne s s ) and
C h it
C
o
n
I
am
a
ny th ing in th e leas t
s ci o usness )
o n e th a t h as n o t
(
I am n ot o n e th a t h as n ot any th i n g in th e leas t I a m wi tho u t
th e h eart Gran t
h i ( kn ot ) I am th e B eing in th e middle o f th e
l otu s I am wi tho u t th e six c h anges I am wi tho u t th e six
sh ea th s and wi tho u t th e six enemies I am wi thin th e wi thi n I
h e fo rm o f h ap p in ess h avi ng
am wi tho u t pl a ce and t ime I am o f t
th e quarte rs as My garmen t I am th e emancipa ted O ne wi th o u t

b o ndage I am wi tho u t th e n o
I am o f th e fo rm of th e part
less I am th e p art less I h av e C h i t
a tho ug h released fro m
th e uni v erse I am wi tho u t th e uni v erse I am o f th e fo rm o f all
is ) in C hin m a ra ( A bs o lu te C o n sci o us
lig ht I am th e L igh t ( Jyo t
ne s s ) I am f ree f ro m th e th ree peri o ds ( of t ime p as t p resen t
and f u t ure ) I am wi tho u t desires I am wi tho u t bo dy I am
I am G u na l e s s I am al o ne I am wi th
One th a t h as n o b o dy
em ancip ati o n I a m th e emanci p at ed O ne I am e v er wi tho u t
ou t
emancipat i o n I am wi tho u t t ru th o r un tru th I am always
O ne th a t is n o t
diff eren t f ro m S a ( B e n ess ) I h av e n o p lace t
o
t ra v el I h av e n o g o ing e t c I am always o f th e same fo rm I
am th e Q uies cen t I a m P u ru sh o t
a m a ( th e Lo rd o f S o uls )
t
T h ere is n o d o ub t th a t h e w ho h as realis ed h imsel f th us is
Myself W ho ev er h ears ( th is ) o nce be c o mes h imsel f B rah man

yea, h e bec o mes himself B rah man T h us is th e Up anis ha d

am He

'

'

KA IVALY A

U PAN I S H A D

OF
K BS H NA

YAJU RVE D A

i ( B rah
Th en As wa laya na wen t to Lo rd P a ra m e sh t

m a) and addressed Him th us : P lea s e ini tia t e me in to B rah ma

vi d y a ( D ivine Wi s d o m ) w h ic h is th e m o s t e x cellen t w hic h is
e v er enj oyed by th e wise w h ic h is mys tic and by w h ic h t
he
learned aft
er h a ving s oo n freed th emsel v es fro m all sins reac h

P urush a th e Supreme o f th e supreme

To h im th e Grandfa th er ( th us ) jre p lie d : Kn o w ( I t ) th r o ug h
S radd h a ( f ai th ) Bh ak t
i ( de vo t i o n ) D hy ana ( medi t a ti o n ) and
Yo ga P ers o ns a tt ain sal v a ti o n n ot th r o ug h Karma pr o geny
o r wea l th bu t th r o ug h S a nn as a ( renuncia t i o n ) al o ne
A sce tics
y
o f pure
mind th ro ug h ( th e realisati o n o f) th e meaning
well ascer t ained by Ve dan a Vij ana and th r o ug h S a nnyasa
Yo ga en t er in to T h a t w h ic h is ab ov e Swarga ( h ea v en) and is in
th e cav e ( of th e h ear t) T h ey all a tt ain P a ra m at
m a in th e
B rah ma w o rld a n d are ( nally ) emancipa ted

B eing seat ed in a pleasan t p o s t ure in an un frequen t e d

place wi th a pure mind and wi th h is neck h ead and b o dy erec t
h av in g gi v en u p th e du ties o f th e ( fo ur) o rders o f li fe h aving
subjugat ed all th e o rgans h a ving salut ed h is Guru wi th de voti o n
h a ving l oo ked upo n th e h eart l otus ) as being f ree f ro m R aj o
gu na and a s p ure and h aving c o n t empla t ed in i ts (h ear t s )
cen t re P a ra m e s wa ra w ho is always wi th His c o ns o r t Um a w ho is
p ure and free fro m s o rro w w ho is un th inkable and in visible
w ho is o f endless fo rms w ho is o f th e na t ure o f h appiness
io n o e m a n ci p tio n U pa ni ha d
Litis o l t
A fter a tt
a ya or the f ou r m e a ns o f sa lva tion
sh t
a in in g s adha na Oha t
h e higher S e lf
a rbha o r t
Hira n

H A RI H O H
-

TH I RT Y M I N O R U PAN I S HAD S

32

w ho is v ery quiescen t w ho is Of th e fo rm o f emancipa ti o n

w ho is t h e s o urce of M ay a w ho h as n o beginning middle
w ho is O ne w ho is Al l P erv ading w ho is C h idan a n da
o r end
( C o nsci o usness B liss) w ho is fo rm less w ho is w on derf ul
w ho is th e Lo rd ( of all )
w ho h a s th ree eyes w ho h as

s
a blue neck ( N ila ka nt
h a ) and w ho is sereni t y ( i t el f ) th e
Muni att ains P a ra m at
m a th e w o mb o f a ll elemen t s th e A ll
Wi tness and ab ov e Tamas He o nly is B ra h m a He o nly is
He o nly is In d ra He o nly is th e indes t ruc t ible He
S iv a
o nly is th e Supreme He o nly is th e Sel f S h ining He o nly is
Vi sh na He o nly is Pra na He o nly is Time He o nly is
He o nly is all th ings th a t
He o nly is th e m oo n
A gni ( re )
e xis t o r will h ereaft er e xis t He o nly is e ternal
Hav ing
kn o wn Him o ne cro sses dea th
T h ere is n o oth er pa th to
sa l v a ti o n He o nly a tt ains P a ra bra h m a n w ho se e s in hi mself
all elemen t s and h imself in all elemen t s T h ere is n o oth er
m eans
Ha v ing c o ns ti tu t ed h is b o dy an A ra ni ( th e l o wer
a tt ri t i o nal piece o f w oo d ) and P rana v a ( O m ) th e upper A rani a
wise man burn s A jfi ana by th e c h urning o f medi ta t i o n

I t is o nly He ( P a ra m a m a) w ho deluded by M ay a
assumes a b o dy wi th th e in ternal o rgans and d o es e v ery th ing
I t is o nly He w ho in th e waking s ta t e is gra tied wi th w o men
foo d dr ink and oth er di v erse enj oymen t s In th e d reaming
s tat e th e J iv a enj oy s pleasures and pains in th e sev eral w o rlds
w h ich are crea t ed by His M ay a In th e dream less sleeping s t at e
w h en all are abs o rbed He reple t e wi th Tamas, a t t ains th e
s ta t e Of h appiness T h en th r o ug h th e fo rce of th e Karmas o f
pre vi o us birth s th at J i v a again wakes up and g o es to sleep
A ll th e div ersied o bjec t s ( o f th e uni v erse ) emana t e fr o m th e
Ji va w ho sp o r t s in th e th ree b o dies ( gro ss sub tle and cau s al )
T h e th ree b o dies are nally a bs o rbed in Him w ho is th e s o u rce
o f all
w ho is B liss and w ho is A bs olu te Wisdo m
F rom
Him
arise P ra na Manas a ll th e o rgans o f s en s e and
ac t i o n Ak as V ayu, A gni wa t er and th e earth supp o rt ing
all P a ra bra hm a n w hic h is o f all fo rms w hic h is th e
Supreme Ab o de o f th is uni v erse w h ic h is th e m o s t sub tle
o f th e sub tle and w h ic h is e tern al is o nly y o ursel f
Y o u are

'

KA W A LY A - UP AN I s H An

33

o nly T h at O ne w ho kn o ws h imself to be th a t P a ra bra hm a n

th a t s h ines as th e univ erse in th e waki ng dreaming dreamless
and o t h er s t a tes will be reli e v ed f ro m all b o ndage I am th a t
S a das iva ( O r th e e ternal h appiness ) w ho is oth er th an th e
enj o yer th e enj o yed and th e enj oymen t in th e th ree sea t s ( o r
b o dies) and w ho is wi t ness and C hinm at
All emana te f r o m
ra
Me al o ne All e xis t in Me al o ne A ll merge in t
o Me al o ne I
am th a t n o n dual B rah man I am th e a to m of a to ms s o am I th e
bigges t ( of all) I am th is div ersied univ erse I am th e Oldes t
I am P urus h a I am I s a ( th e Lo rd ) I am o f th e f o rm
o f all
is ( lig ht ) and of th e fo rm of h appiness
I h av e nei th er
o f J yo t
h an d s n o r f ee t I h av e p o wer un th inkable I see wi tho u t eyes
I h ear w i tho u t ears I am o mniscien t I h av e o ne kind o f
fo rm o nly N o ne is able to kn o w Me f ully I am always Of
th e fo rm of C h i t I am th e O ne th at s ho uld be kn o wn th r o ug h
all th e Ve d as I am th e Guru w ho re v ealed th e Ve dan t
a I am
o nly He w ho k no ws th e t rue meaning of Ve dan t
a I h av e n o
sins o r v ir t ues I h av e n o des t ruc t i o n I h av e n o bir th b o dy
o rgans o f sense o r ac t i o n o r B u dd h i To Me th ere is n o ear th
wa ter o r re T h ere is n o Vayu th ere is n o A k as He w ho
th inks P a ra mat
ma as being in th e ca v e ( o f th e h ear t ) as h av ing
n o fo rm as being s e co n d le ss as b eing th e wi t ness o f all and as
a tt ains th e pure fo rm Of P a ra m a t
n o r A sat
ma
being nei th er S a t
W ho e v er reci t es th is Upanis h a d bel o nging to Yaj urv e d a
He bec o me s puried
he bec o mes as pure as A gni ( re )
fr o m th e s ins o f t h e ft o f g old
He bec o mes p uried fr o m
th e sin s o f drinking alc oho l He bec o mes puried fr o m th e
sins Of murder of a B r ah man He bec o mes puried f ro m th e
sins o f c o mmis si o n ( of tho se th a t o ug ht n o tto be d o ne ) and
th e sins of O missi o n ( of t ho se th a t o ug ht to be d o ne ) T h ere
fo re h e bec o mes a fo llo we r of B rahm an Were o ne w ho h as
s tepped bey o nd th e du ties o f th e fo ur o rders Of li f e to reci t e
i
t
h
is
Upani
h
e
acquires
th
e
w
sd
o
m
sh a d ) always o r e v en o nce
(
th at des t r o y s th e o cean o f Sam s ara Th ere fo re ha ving kn o wn
Him h e at
t ains t h e Kaiv alya S t a t e ( o r s ta t e o f is o la t i o n o r

emancipa ti o n ) yea h e at t ains th e Kaiv alya S t at e

.

'

'

OM
5

A T- S AT

A M RTAB I N DU U P A N I S H A D
-

or

K RS H N A

Y A JU R V E D A

Manas ( mind ) is said to be o f t w o kinds th e pure and th e

impure T h a t w h i c h is a s s o cia t ed wi t h th e tho ught of des ire is
th e impure w h ile th a t w h ic h is wi tho u t de sire is th e pure T o
men th eir mind al o ne is th e cause o f b o ndage o r emancipa t i o n
T h a t mind w h ic h is att rac t ed by o bj ec ts o f sense tends t
o bon
dage w h ile th a t w h ic h is n ot s o a tt rac t ed t ends t
o emanei
pati o u N o w inasmuc h as to a mind wi tho u t a desire fo r sen s ual
o bj ec t s th ere is s t at ed to be salv at i o n th ere f o re an as piran t a fter
emancipat i o n s ho uld render his mind e v er f re e fr o m all l o nging
a fte r mat erial o bj e c t s Wh en a mind freed fr o m th e desires fo r
c o n tr o lled in th e h ear t a t t ains th e reali ty o f A t
ma
o bj ec t s and
th en is i t in th e Su p reme Sea t Till th at w h ic h arises in th e h eart
peri s h es t ill th en i t ( Manas ) sh o uld be c o n t r o lled T his o nly
T his o nly is true D h yana ( medi t a tio n ) O th er
is ( t rue ) wisd o m
ways are bu t l ong o r t edi o us I t ( B ra h m an ) is n ot a t all o ne
t h at can be c o n t emplat ed up o n I t is n ot o n e th at cann ot b e
c on t emplat ed u p o n I t is n ot capable o f c o n t empla ti o n ( and
ye t ) i t s ho uld be c o n te m plat ed up o n T h en o n e a tt ains B ra h
man t h a t is devo id o i part iali ty Y o ga s ho uld be ass o cia te d
wi th Swara ( so und accen t ) ( B rah man ) s ho uld be medi
B y m edi ta t ing wi tho u t Swara up o n
at
t
e d up o n wi th o u t Swara
B ra h man t h a t w h i c h i s cann ot be c o me no n e xi s ten t Suc h a
B rah man is par t les s de v o id o f f an cy and qu i es cen t ( o r free fr o m
th e ac ti o n o f mind ) Who e v er c og nize s I t
o be th a t B ra h man
a l ge m
Li tthe i mm rt
OM

T HI RTY MI N O R UPAN IS HAD S

36

c h urning s tick o f Manas and th e s tring o f J ana

th at is part less ca lm and quies cen t s ho uld be br o ug ht o u tlike
re f ro m th e w oo d I a m th a t B rahm an T h a t Va su d e v a w ho
is sup po rt o f all beings w ho li v es in all and who p r ot ec t s all
crea t ures is Myse lf T h at V asu d e va is Mysel f
Suc h is th e Upani s h a d
-

OM

AT- S A T.

AT M A B O D H A U P AN I S H A D

OF
R G VE D A

P ro s t ra ti o ns t
o N ar aya na wearing c o nc h discus and mace
by w ho m th e Y o g i is rel eased fr o m th e b o ndage o f th e cycle o f
rebirth th r o ug h th e u tt erance o f Him w ho is o f th e fo rm o f
P ra nav a th e O m c om p o sed o f th e th ree le tt ers A U and M
wh o is th e unifo rm bliss and w h o is th e B ra hm a p u ru sh a ( all
perv a d ing P urush a) O m T h ere fo re th e reci t er of th e Man t
ra

h a w o rld
reach es th e Va iku nt
I t is
O m nam o N ar aya naya
th e h eart Kamala ( l ot us ) via th e ci ty o f B rah man I t is e ffu l
gen t like lig htning s h ining like a lamp I t is B ra hm a nya
i
s th e s o n o f
th
e
presider
ov
er
th
e
ci
t
y
o f B rah man )
th
a
t
(
mva ki I t is B ra hm a nya th at is M a dhu sda na ( th e killer o f
Ma d h u ) I t is B ra h m a nya th a t is P u nd a ri kaks ha ( l otus eyed)
a ( th e indes t ruc t ible
I t is B ra hm a nya Vish n u th a t is A chy u t
)
He wh o medi t at es up o n th a t s o le N a raya na w ho is la t en t in all
beings w ho is th e causal P urus h a w ho is causeless who is
P a ra bra hm a n th e O m w ho is wi tho u t pains and delusi o n and
w ho is all perv adi ng th a t pers o n is ne v er subjec t to pains
F r o m th e dual h e bec o mes th e f earless no n dual W ho e v er
sees thi s ( w o rld ) as mani fo ld ( wi th th e di ff erences o f I yo u h e
pas ses fr om dea th to death In th e cen t re o f th e h eart
l ot us is B rah man w h ic h is th e A ll w h ic h h as P raj fi a as I t s eye
and w hi c h is es tablis h ed in P ra j a na al o ne T o crea t ures
mi i t
T hi U p i h d t e t f At
ti n
d B ddh i
T he th ee ym b l t d f A k i
M
i d t be the J
in t
h thi d
U p i h d P j i i
I the M i nd ky
i
it t
t ib te P j i P k h Ji an
pe i l
d P ji
f l ki ng ve the p t nd the f t e
im
wi d m
OM

'

r a

ns r uc

sa

or

oo

ra

ra

as

a na s , a n

'

i iz na

ra

an s

'

s o

o s s an

an

an s

s sa

na

i ve

or s

c a

ur

ra

a rs

TH I RTY M I N O R

38

UPAN I S HA p s

is th e eye and P raj na is th e sea t I t is P ra j ana

al o ne th a t is B ra h man A pers o n w ho medi t at es ( th us ) leav e s
th is w o rld th ro ug h P ra j ana th e A t
m a and ascending a tta ins
all h is de sires in th e Sup reme Swarga death less O h I I pray
Th ee pla c e me in th at nec t ar e ve ro wing un failing w o rld w h ere
Jy o t
is ( t h e lig ht ) always shi nes and w h ere o n e is rev ered
m
T
h
ere
is
n
o
d
o
u
b
t
h
e
a
t
t
ain
s nec t ar als o
O
nama
h
)
(
I am wi th o u t M ay a I am wi tho u t c o mpare I am s o lely
th e t hing th a t is o f th e nat ure o f wisd o m I am wi tho u t
A h a fi ka ra ( L a m ness ) I am wi t ho u t t h e di ff erence of t
h e uni v erse
J i va and Is wara I am th e Supreme th at is n o t
diff eren t f ro m
P ra t
a at
a
indi
v
idual
A
m
a
I
am
wi
th
o
rdinances
and
m
t
)
(
y g
pr oh ibi ti o n s de s t r oy e d wi tho u t remainder I am wi th A s ramas
O
bser
v
ances
o f li f e ) well gi v en up
I
am
of
th
e
na
t
ure
o f th e v as t
(
and all f ull wi s d o m I am o n e th a t is wi tness and wi tho u t
desire I reside in My gl o ry al o ne I am wi tho u t m ot i o n I am
wi tho u t ol d age wi tho u t des t ruc t i o n wi tho u t th e diff erences
I h av e wisd o m as c hie f e s sence I am
o f My par t y o r an oth er
th e mere o cean o f bliss called sal v a t i o n I am th e sub tle I am
wi tho u t ch ange I am A m a merely wi tho u t th e illusi o n o f
quali ties I am th e Sea t de vo id o f th e th ree Gu nas I am th e
ha
cause o f th e many w o rlds in ( My ) s to mac h I am th e K t
a st
C h ai t
anya ( supreme C o smic mind ) I am o f th e fo rm of th e
Jy o t
I am n ot o ne th a t can be
is ( lig h t ) f ree f r o m m ot i o n
kn o wn by in feren c e I al o ne am f ull I am o f th e fo r m o f th e
ln I am th e
s t ainless sal v a ti o n I am wi tho u t limbs o r bir t
essence w h ic h is S a ti t sel f I am o f th e nat ure o f th e t rue
wisd o m wi tho u t limi t I am t h e s t a te o f e x cellen t h appiness
I am O ne th a t cann ot be di ff eren tiat ed I am t h e all perv ading
and wi tho u t s t ain I am th e limi tle s s and endles s Sat
wa al o ne
I am t t
h r ou g h Ve dan t a I am th e o ne t to be
o be kn o wn t
w o rsh ipped I am th e h ear t of all th e w o rld s I am reple t e
wi th Supreme B li s s I am o f th e nat ure of h appines s wh i c h i s
Supreme B lis s I am pure s e c o nd le s s and e t ernal I am de v o id
I am free fr o m th e th ree b o dies ( gr o s s s ub tle
o f beginning
and causal ) I am of th e nat ure o f wisdom I am t h e emanei
pat ed One I h av e a w o ndr o us fo rm I am f re e fr o m impuri ty
P ra j an a

Arm

o nu

Ura m su s

39

I am th e O ne la ten t ( in all ) I am th e equal At m a of e t ernal

I am th e rened Supreme Truth I am of th e nat ure
Vij ana
o f Wisd o m B liss al o ne
T ho ug h I c o gnize as th e s e co n d l e s s A t
m a by means of dis
criminat i v e wisd o m and reas o n ye t is fo und th e rela t i o n be t ween
b o ndage and sal v a t i o n T ho ug h to Me th e uni v erse is g o ne
ye t i t sh ines as t rue always L ike th e tru th in th e ( illus o ry
c o ncep ti o n o f a ) snake e t c in th e r o pe s o th e t ru th o f
B rah man al o ne is and is th e s ub s t ra t um o n wh ic h th is uni v erse
is playing T h ere fo re th e u ni v er s e is n ot Jus t as sugar is
fo und perm ea ting all th e sugar juice ( f ro m w h ic h th e sugar is
e xt rac t ed ) s o I am f ull in th e th ree w o rlds in th e fo rm o f th e
no n dual B rah man
h e bubbles wa v es e t c in th e o cean
L ike t
s o all beings fr o m B rah m a d o wn to w o rm are fas hi o ned in Me 3
j us t as th e o cean d o es n ot l ong a ft er th e m ot i o n o f th e wa v es s o
t
o Me th ere is n o l o nging a ft er sensual h appiness being Mysel f
of th e fo rm o f ( spiri t ual ) B li s s Jus t as in a weal th y pers o n th e
desire for p ov ert y d o es n ot arise s o in Me w ho am immersed in
B rah mic B li ss th e desire fo r sensual h appiness cann ot arise A n
in telligen t pers o n w ho sees b oth nec t ar and p ois o n rej ec t s
p o iso n s o h av ing c o gn ized A t
m a I rejec t tho se th a t are no t
At
ma
T h e sun th at illumina t es th e p ot ( b oth wi thin and
wi tho u t ) is no t
des tr o yed wi th th e des t ruc ti o n o f th e p ot 3 s o th e
S aksbi ( wi t ness ) th a t illuminat es th e b o d y is n ot des t r oyed wi th
th e des t ruc t i o n o f th e b o dy T o Me th ere is n o b o ndage th ere
is no sal v a ti o n th ere are n o b oo ks th ere is n o Guru fo r th ese
s h ine thr o ugh M ay a and I h a v e cr o ssed th em and am se c o nd le s s
L e t P ra nas (v i t al airs ) acc o rdin g to th eir laws be uc t uat ing
L e t Manas ( mind) be bl o wn ab o u t by desire H o w can pains
a ffec t Me w ho am by na t ure f ul l o f B liss ? I h a v e t ruly kn o wn
At
m a My A j a n a h as ed away Th e eg o ism o f ac t o rs h ip
h as le ft Me Th ere is n o th ing I s ho uld ye t d o B r a h man s
du t ies f amily G o t
ra ( clan ) name beau ty and clas s all
o
o Me w ho am
th ese bel o ng t
th e gr o ss b o dy and n ot t
wi th o u t any mark ( of b o dy ) Iner tn e s s l ov e and j oy th e s e
a tt ribu t es appert ain t
th e c ausal b o dy and no tt
o
o
Me
Jus t as an o wl sees
w ho am e t ern al a n d o f c h angeless nat ure
.

THI RTY MI N O R

4O

urs m snu ps

darkne s s o nly in th e sun s o a foo l sees o nly d a rknes s in th e self

sh ining Supreme B liss S ho uld th e cl o uds screen th e eyesight
a foo l th inks th ere is n o s u n ; so an emb o died pers o n f ull o f
Jus t as nect ar w h ic h is
A j ana thi nks th ere is n o B ra h man
oth er th an p o i so n d o es n ot c o mmingle wi t h i t s o I w ho am
s s t ain s
A s th e
diff eren t fr o m iner t ma tt er d o n ot mi x wi th i t
lig ht o f a lam p h o we v er sm all dispels i m men s e darkness s o
wisd o m ho we v er slig ht makes A j a na ho we v er immense t
o
perish Jus t as ( th e delusi o n ) o f t h e serpen t d o es no t
e xis t in
t
h e r o pe in a l l th e th ree peri o ds o f t ime ( pa s t pre s en t a n d
o b o dy d o es n o t
f u t ure ) so th e uni v erse f ro m A h anka ra ( d o wn ) t
e x is t in Me who am th e n o n dual O ne B eing o f th e nat ure o f
C o nsci o u s ness alo ne th ere is no t
iner t ness in Me B eing o f t h e
o Me
nat ure of Tru th th ere is n o tn o n t ru th t
B ei n g o f th e
nat ure o f B lis s t h ere is n ot s o rr o w in Me I t is th r o ug h A j ana
th at th e uni v erse s h ines as tr u th
m a bod ha Upani s h a d fo r a M u h rt
W hoe v er reci tes th is At
a

rn again
i
s no t
minu
t
s
is
n
ot
b
o
rn
again
yea
b
o
e
48
)
(
,

S KAN D A U PA N I S H A D

OF
K RS H NA

YAJU R VE D A

O Ma had e v a ( Lo rd of D e v as ) I am indes truc tible th r o ug h

a small p o r ti o n of T h y gra ce I am reple te wi th Vij ana I
Tru th d o es n ot
a m S i va
( Bliss ) W h a t is h igh er th an I t
a hk a ra na
s h ine as suc h o n acc o un t o f th e display o f th e a nt
ernal o rgans) T h ro ug h th e des t ruc t i on o f th e a n a hka ra na
( int
I
o
f
Hari ab ides as S a m vit
C
o
nsc
i
o
usness
al
o
ne
s
als
o
am
A
(
)
th e fo rm of S a mvitI am wi tho u t b irth W h a t is h igh er th an
ma ) p eris h like dream
I t 1 All iner t things being oth er ( th an A t
a ( t h e i ndes t ruc t ible o r Vis h nu )
T h a t A chyu t
w ho is th e seer o f
th e c o nsci o us a nd th e iner t is o f th e fo rm o f Jfi ana He o nl yis
Mah ad e v a He o nly is Mah a Hari ( M a h avishnu ) He o nly is
is ( o r L ig ht o f a ll lig ht s )
th e Jyo t
He o nly is P ara
is o f all Jyo t
m e s va ra
He o nly is P a ra bra hma n
T h a t B rah man I am
T h ere is n o d o ub t ( ab o u t i t ) J i va is S i v a S i v a is Ji va T h a t
J i va is S iv a a l o ne Bo und by h us k i t is p addy fr eed fr o m
h usk i t is rice In like manner J i va is bo und ( by karma ) I f
karma p e ris h es h e ( Ji va ) is S a das iva S o l o ng as h e is b o und by
th e b o nds o f karma h e is J i va I f freed f ro m i t s b o nds th en h e
is S a das iva P r o s t ra ti o ns o n acc o un t of S iv a w ho is o f th e fo rm
o f Vis h nu and o n acc o un t o f Vis h nu w ho is o f th e fo rm o f S i v a
T h e h ear t o f Vish nu is S i v a Th e h ear t o f S i v a is Vis h nu A s
I see n o di ff erence ( be t ween th ese t w o ) th ere fo re t
o me are
p ro speri ty and li fe Th ere is n o diff erence be t ween S i v a and
OM

'

'

'

t s n of S iv n d i e p e e nte d o n e th by S a na t
k mi
T his wi ll giv a de s h k t the f ll w e of S iva nd Vish nu in I ndia
who wa ge us e l e ss wa a s t
o the s pre ma cy o f V i h nu a n d S iva
S ka n da is he

ru

a a

s r

oc

r s
o

ar

rs

ra

ms oa

rm a rv

42

ura

msna ns

Vis
h
u
T
h
e
b
o
dy
is
said
to
be
th
e
di
v
ine
t
em
p
le
n
)
(
T h e S i v a (in th e b o dy ) is th e G o d S a d as iva ( in th e t em p le)
Having gi v en up th e cas t o ff off erings o f a j ana o ne s ho uld
w o rs h ip Him wi th th e tho ug ht I am He
T o see ( o nesel f)
as n ot differen t ( f ro m Him ) is (jfi ana ) wisd o m
T o make th e
mind free fr o m sensual o bj ec ts is d hy a na ( medi t at i o n ) T h e
gi v ing up o f t h e s t ain s o f th e mind is s nana ( ba th ing ) T h e
subj u ga t i o n o f th e senses is s o u cha ( cleansing ) T h e nec t ar o f
B rah man s ho uld be drunk Fo r th e upkeep of th e b o dy o ne
s ho uld g o ab o u t fo r alms and eat He s ho uld dwell al o ne in a
s o li t ary place wi tho u t a sec o n d He s ho uld be wi th th e s o le
tho ug ht of th e n o n dual O ne T h e wise p ers o n w ho c o nduc ts
h imsel f th us a tt ains salv a t i o n P r o s t rat i o ns o n a cc o un t o f
S ri m a t
Param Jy o t is ( Supreme L ig ht ) ab o de May pro speri t y
and l o ng lif e a tt end ( me ) O N a ra simh a
O Lo rd of D e va s l
th ro ug h T hy grace pers o ns c o gnize th e t rue nat ure of B ra h m an
th at is un th inkable und iff e ren tia t ed endless and immu t able
thr o u g h t h e fo rms o f th e G o ds B rah ma N araya na , and S ankara
L ike th e eye ( w hic h sees wi tho u t any o bs t acle th e th ings )
spread in th e ali as s o th e wise always see th e su p reme ab o de o f
Vish nu B r ah mans wi th di v ine eyes w ho are always spiri t u all y
awake p raise in di v erse ways and illumina t e th e su p reme ab o de
o f Vis h nu
T h us is th e t
eachi ng of th e Ve d as fo r sal v a t i o n
Th us i s th e Upanis ha d
K

e s a va

'

tete

S a d asiva , li

rna

l bli ss T hi
.

tM li
w he he k ll e d t evil p we
3

N a ra si m h a , li
i
n
he

an -

on

is

o ne o f

the n m e ppli ed tSiva

a

T his refers tone of t

he

H ira ny a ka s ip u

s a

inca rna io ns o f

a s a so

Vis hn

ura msm

TH I RT Y MI N O R

44

ns

th eir karmas h e makes i t dis appear I n Him al o ne is la ten t

all th e uni v erse wrapped up like a pain t ed cl oth Th en fro m
th e supreme ( Ava ra na ) S ak t
i dependen t o n ( o r appert aining
t
o I s va ra ar o se th r o ug h th e prep o nderance o f R aj a s Viks h e pa
i called Mah at Th a t w h ic h is reec t ed in i t is Hira nya
S ak t
anya
P
re
as
He
d
o
es
ov
er
Ma
h
a
He
a rbh a C h ai t
s iding
)
(
g
( H ira nya ga rbha ) h a s a b o dy b oth manif e s te d and u nmanif es t

ed
F ro m Viksh e p a S ak t i o f H ira nya ga rbh a ar os e th r o ug h
th e prep o nderance o f Tamas th e gro s s S ak t
i called a h a fi ka ra
Th a t w h ic h is reect ed in i t is Vir a t C h ai t
anya He ( Vira t )
presiding ov er i t ( ah a nka ra ) and p o sses s ing a mani fes t ed b o dy
bec o mes Vish nu th e c h ie f P urush a and protec to r o f all
gro ss b o di es F ro m tha t A t
m a ar o se ak as ; fro m ak as ar o se
Va yu fr o m Vayu agni fr o m agni apas and f r o m apas
i
h
i
T
h
e

v
e
a nm a t
ra s
r
u
d
imen
t
ary
pr
o
per
t
ies
al
o
ne
v
r
t
)
(
p
are th e gu na s ( of th e ab ov e v e ) T h at genera t ing caus e o f
th e uni v erse ( I s va ra ) wis h ing t
o crea t e and h a ving assumed
am o gu na wan t ed t
c o n v ertth e elemen t s w hic h wer e
o
t
a nm a t
ra s
sub tle t
in to gr o s s o nes In o rder to crea te th e
wo par t s eac h of tho se di v isible ele
uni v erse h e di vided in to t
men ts and h a v ing di v ided eac h m o ie t y in to fo ur par t s made a
v e fo ld mi xt
ure eac h elemen t h aving m o ie ty o f it
s o wn
o rig inal elemen t a nd o ne fo ur th of a m o ie t y of e ac h o f th e oth er
elemen ts and th us e vo l v ed o u to f th e v e fo ld classied gro ss
elemen ts th e many myri a ds o f B ra h ma ndas ( B ra h m a s egg o r
macr o c o sm) th e fo urteen w o rlds pert aini ng t
o eac h sp h ere and
th e sp h erical gr o s s b o dies ( micro c o sm) t fo r th e ( respec ti v e )
w o rlds Ha ving di vided th e R aj as essence of th e v e elemen ts in to
fo ur par t
s He o u t
of th ree such part s creat ed ( th e v e ) pra nas
h av ing v e fo ld f unc ti o n A gain o u to f t h e ( remaining ) fo ur th
par t He crea t ed ka rm e ndriya s ( t h e o rgans o f ac ti o n )
Havin g
di vided t h eir Sa t
v a essence in to fo ur par ts He o u t o f th ree suc h
a hkara na ( in tern al o rgan
p a r t s crea ted th e a nt
h
a
v
i
g

v
e
f
ld
n
o
)
of

'

'

t
h e xp n di n g p we

Vik sh e p a Sa k i

T he a cco nt given he re th o gh diff e

They a

is

re so un

d to ch fo rm t te
,

a s

r.

tm

ay

be

ca

ll e d t
he

g fro m th a t in other boo ks ma y be

ri n

a nd o

dour

s aw

ru

ura msm

45

fu nct i o n Ou t
v a essence
o f th e ( remaining ) fo urth p ar t o f S a t
ed th e j ane ndriya s ( o rgans of sense ) O u t o f th e co l
he crea t
a s ( dei t ies )
ive tot ali t y o f Sat
v a essence He crea t ed th e de va t
lec t
ruling ov er th e o rgans of sense and ac t i o ns T ho se ( de va t
a s ) He
crea ted He l o ca ted in th e sp h eres ( perta ining to th em ) T h ey
th ro ug h His o rders b egan t
o per v ade th e macr o c o sm
Th ro ug h
His o rders Vira t ass o ciat ed wi th a h a nk a ra crea t ed all th e
gro ss th ings T h ro ug h His o rders H ira nya ga rbha pr ot ec ted
th e sub t le things Wi tho u t Him th ey th a t were l o cat ed in
th eir sp h eres were unable t
Th en H e
o m ov e o r to d o any th ing
wish ed to inf use c h e t
ama ( li f e ) in to th em Hav ing pierced
th e B ra h m a nda ( B rah m a s egg o r macr o c o sm ) and B ra hm a ra n
d hra s ( h ead fo n t anelle ) in all th e micr o c o smic h eads He en tered
wi th in T ho ugh th ey were ( at rs t ) inert th ey were th en able
t
o perfo rm karmas like beings o f in t elligence
T h e o mniscien t
icl e o f M ay a
Ie v ara en tered th e micro c o s mic b o dies wi th a p a rt
and being deluded by th a t M aya acquired th e s ta t e of Ji va
I d en tif ying th e th ree b o dies wi th Him self He acquired th e s ta t e
As s o cia te d wi th th e a tt ribu te s o f th e
of th e ac to r and enj o yer
i t ran c e and dea th and being
es o f j agra tsva pna su shu p t
sta t
immersed in s o rro w h e is ( w h irled ab o u t and ) deluded like

o r p otte r s w h eel as if su bj ec t t
o b irt
h and dea th
wa te r lift
.

t
-

'

P a i nga la

aga in addressed Y a j nava lkya th us : H o w did

Is va ra w ho is th e crea to r preserv er and des t ro yer and th e
Lo rd o f a ll t h e w o rlds acquire th e s t a t e of J i va ?
To w
h ic h

Y aj nav alkya replied : I sh all te ll in de ta il th e na t ure of J i va

and Is va ra to ge th er wi th a descrip ti o n o f th e o rigin o f th e
gro ss sub tle and k a ra na ( causal ) b o dies Hear a tten ti v ely
wi t h o n e p oin ted mind
I s va ra h a v ing t aken a small p or t io n of th e quin tuplica te d
maha bh t
as
s ) made in regular o rder th e
( th e great elemen t
gr oss b o dies b oth co llec ti v e and segrega te Th e sk u ll t
he skin ,
th e in te s tines b one esh and nails are o f th e essence o f p rt
hi v i
B l ood , urine sal i v a swea t and oth ers a re of th e esse nce o f

'

'

THI R T Y M IN O R

UPA N I sHA ns

H u nger thi rs t h eat delusi o n and c o pula ti o n are o f t

he
essence o f agni Walking li fting brea th ing and oth e rs are o f
th e essence o f v ayu P assi o n anger e t c are o f th e esse nce of
a k as
Th e c o llec ti o n of th ese h av ing to uc h and th e res t is
this gro ss b o dy th a t is bro ug ht ab o u t by karma th a t is th e seat
o f eg o ism in y o u th and oth er s t a t es and th a t is th e ab o de of
many sins T h en He creat ed pranas o u t
of th e co llec t iv e th ree
p arts of R ajas essence o f th e v e fo ld di vided elemen t s T h e
m o d ica ti o ns o f pr ana are pr a na ap ana vy a na udana and
a
sam ana ; n aga
k urma krka ra d e va d a t
and d ha na fi
t
j aya are th e au xil iary p r a nas ( O f th e rs t v e ) th e h ear t
anus nav el th r o a t and th e w ho le b o dy a re respec ti v ely
th e sea t s T h en He creat ed th e ka rm e nd riya s o u tof th e
fo ur th par t o f th e R ajas gu na
O f ak as and th e res t
th e m o u th legs h ands and th e o rgans of secre t i o n and
e x cre t i o n are th e m o dicati o ns Talking walking lift in g
e x cre t ing and enj oyi ng are th eir f unc t i o ns L ikewise o u t o f th e
collec t iv e th ree par t s o f Sa t
v a essence He crea ted th e ant
ah
t
a hk a ra na
kara na ( in t ernal o rgan ) A nt
manas , bu d d h i C hi a
and ah anka ra are th e m o dicati o ns S a nka lpa ( tho ug ht )
certi t ude mem o ry eg o ism and a nu sa ndhana ( inquiry ) are
th eir f unc ti o ns T h r o a t f ace nav el h ear t and th e middle o f
th e bro w are th eir sea t s O u t o f th e ( remaining ) fo ur th par t
of
Sa v a essence He creat
ed th e j ane ndriya s ( o rgans o f sense )
S o und
Ea r skin eyes to ng u e and n o se are th e m o di ca t i o ns
to uc h fo rm t as te and o d o ur are th eir f unc ti o ns D ik ( th e
quarte rs ) Vayu A rka ( th e sun ) Varu na A s vini D e v as In d ra
Upe n d ra M r yu ( th e G o d of death ) P raj a pat
i th e M oo n Vis h nu
th e fo ur f aced B rah m a and S amb h u ( S i v a ) are th e pre s iding
dei ti e s o f th e o rgans T h ere are th e ve k o s a s ( s h ea th s ) vi a
a no m a a
a ma a
m

n
ra na m a a
a
and
a
nan
d
a
v
i
a nn a ma ya
y
y
j
y
p
maya A nna ma ya sh eath is th a t w h ic h is crea t ed and de v el o ped
and is abs o rbed into th e ear th w h ic h
o f th e essence o f foo d
ou t
is o f th e fo rm of foo d I tal o ne is th e gro s s bo dy T h e pr a nas
wi th th e k a rm e n driya s ( o rgans of ac t i o n ) is t h e p rana m a y a
T he fth pe t o f a nt
o be i t
e lf h vi g the f nction
n is m d e t
hk
inq i y th
gh o the s ll ito the wis e
n dh an
of a n
N a ve l is the se a t
of c h it
a
t

a pas

'

t
t

t
t
-

u sa
1

as

or

u r

a ra

ou
.

ca

PAN ISHAD

47

P AI HG ALA - U

Manas wi th th e j ane nd riya s ( o rgans o f sense ) is th e

B u dd hi wi th th e j ane ndriya s is th e vij iia
ma no ma ya s h ea th
s h ea th T h ese th ree sh eath s c o ns ti t u t e th e linga
na m a ya
s ar i ra (o r th e sub tle b o dy ) ( Th a t w h ich t ends t
o ) th e a j an a
i
n
o
rance
of
th
e
R
eali
t
y
of
A
m
a
is
th
e
n
a
a nda m a ya s h ea th
t
(
)
)
(g
This is th e k arana b o dy M o re ov er th e v e o rgans of sense th e
v e o rgans o f ac t i o n th e v e pr a nas and oth ers th e v e aka s
and oth er elemen t s th e fo ur in t ernal o rgans a vi d y a p assi o n
karma and t
a mas all th ese c o ns ti t u t e th is to wn ( of b o dy )

Vir a t under th e o rders o f I s va ra h a ving en t ered this

micr o c o smic b o dy and h av ing b u d d h i as h is v e h icle reach es th e
s ta t e o f Vis va T h en h e g o es by th e se v eral names o f Vij fi a
n at
ma C hidabhas a Vis v a Vyava h arika th e o ne presiding
ov er th e waking gro ss b o dy and th e o ne genera te d by karma
ra m a under th e o rders o f I s v a ra
h a v i n g en t ered th e micr o
S t
c o smic sub tl e b o dy and h av ing manas as h is v e h icle re ac h es
th e Ta ij a s a s t at e Th en h e g o es by th e names o f t
a i a sa p r a i
j
a ( th e o ne bred o u t
bh as ika and s va p na ka lp it
T h en
o f dream )
under th e o rders of I s va ra h e w ho is c o upled wi th a vy a k a
th e v e hi cle o f M ay a h a ving en t ered th e micr o c o s mic k a rana
bo dy reac h es th e s t a te o f praj na He g o es th en by th e names
a vich chinn a
and p ara mart
o f p raj a
hik a and su shu p hi ab h i
m a ni ( th e p resider ov er s u shu pt
i)
S uc h sacred sen tences as
v a m a s i ( T h a t art tho u ) and oth ers speak o f th e iden t i t y wi th
t
Ta t
th e B rah man o f th e P ara m ar hika J i v a en v el o p ed by a j ana
w hic h is bu t a small par ticle o f a vy a kt
bu t n ot vya va h arika
a
ibhas ika ( J i v as )
and p rat
I t is o nly th a t c h ai anya w h ich is
reec ted in a n a hk a ra na th a t a tt ains th e th ree s t a t es Wh en i t
as s umes th e th ree s t at es o f j agra t
i
t
is
s w a na and s u sh u
i
p
pt
like a wa ter li ft as if gri e v ed b o rn and dead Th ere are ve
has j agra tsw a pn a s u sh u p t
a va s t
i m rch chh a ( t rance ) and
death J agra a va s ha is th a t in w hich t h ere is th e p er
io n o f o bj ec ts o f s o und e t c th r o ug h th e grace o f th e
c e pt
d e v a a presiding ov er eac h o f th em In i t th e Ji va being
in th e middle o f th e eyebr o ws and perv ading th e b o dy fr o m
o
h ead t
foot bec o mes th e agen t o f ac ti o ns suc h as d o ing
h earing and oth ers He beco mes als o th e enj oyer o f th e
s h ea th

'

'

'

t
-

t t
,

THI RTY M I N O R

48

urAN I sHAns

f rui t s th ereof ; and suc h a perso n d o ing karma fo r th e fru i ts

th ere of g oes t
o t h er w o rlds and enj o ys th e same th ere
o
L ike an emper o r t ired o f w o rldly ac t s ( in th e waki ng s t
a t e) h e
Th e
s t ri v es t
nd th e path t
o re t ire in to h is ab o de wi th in
o
w h en th e senses a re a t
ha is th a t in w h ic h
s v a pn a a va s t
re s t th ere is th e mani f es t a t i o n o f th e kn o wer and th e kn o wn
al o ng wi th th e afni ties o f ( thi ngs enj o yed in ) th e waking
s t a te In th is s t a te Vis va al o ne i t s ac ti o ns in th e waking s ta t e
h a ving ceased reac h es th e s t at e o f Ta ij a sa ( of t
ej as o r e ffu l
gence ) w ho m ov es in th e middle o f th e n a d i s ( nerv e s )
illuminat es by h is l us t re th e h e ter o genei t y o f th is uni v er s e
w h ic h is o f th e fo rm o f afni ties and h imsel f enj oys acco rd
ha is th a t in w hi c h
ing t
wis h
T h e su s h u p i a v a s t
o h is
th e c hi t t
Jus t as a bird t ired
a is s o le o rgan
( a t play )
ies t
s o th e
o it
s nes t wi th i t s s to mac h lled
o f ro aming
Ji v a being tired o f th e ac ti o ns o f th e w o rld in th e waking
and dreaming s t a tes en t ers a j ana and enj o ys bliss T h en
t rance is a tt ained w h ic h rese mbles dea th and in w hi c h o ne wi th
h is c o llec ti o n o f o rgans quails as i t were th r o ug h fear and
a fiana like o ne b ea ten une x p ec t edly by a h ammer club o r any
j
ha is th a t w h ic h is oth er t
oth er wea po n T h en death a va st
h an
i and t ra nce whi c h
s u sh u p t
th e a va st
has o f j agra tsva pn a
pro du c es f ear in all Ji v as f r o m B rahm a d o wn t
o small insec t s and
w h ic h diss o l v es th e gr o ss b o dy T h e Ji va tha t is surro unded
by a vi dy a and th e sub t le elemen t
s t akes wi th i t th e o rgans o f
sense and ac ti o n th eir o bjec ts and prana s al o ng v t
h th e kamic
karmas and g o es t
o an oth er w o rld
assuming an oth er b od y
Th ro ug h th e ripening o f th e frui ts of pre vi o us karmas th e Ji va
I t is o nly a ft er many
h a s n o res t like an insec t in a w h irlp oo l
birth s th a t th e desire of emancipat i o n ari s es in man th ro ugh
th e ripening o f g oo d karma T h en h a ving res o rt ed t
o a g oo d
Guru and ser v ed under h im fo r a l o ng time o ne o u t o f
many a tt ains m oksh a f ree fro m b o ndage
B o ndage is
th r o ug h n o n inquiry and m o ks h a th r o ug h inquiry T h ere fo re
th ere s ho ul d always be inquiry ( in to At
m a ) Th e R e a h t
y s ho uld
be asce rt ained th r o ugh a dhyaro p a ( illus o ry attributi o n ) and
T
h
ere
fo
r
e th ere
a a vad ( wi th drawal o r r e cessi o n of tha t idea)
p
.

t
,

49

P AI NGA LA - U p a ni sHA n

s ho uld be always inquiring in to th e uni v erse Ji v a and P a

ra m a ma
Were th e t rue nat ure o f J i va and th e uni v erse
kn o wn th en th ere remains B ra h man w h ic h is n o n di fferen t f ro m

t t

P ra ya ga ma

A D H YAY A

III

o o ff er an e x p o si t i o n o n
asked Yaj nav alkya t
th e m a havakya s ( sacred sen t ences of th e Ve d as ) T o w h ic h Yaj
O ne sho uld scru tinise ( th e sacred sen t ences )
a va lkya replied :
a da s i ( T ho u ar t T h a t
m
t
a
w
v a m a s i ( T h a t ar t tho u ) Tv a mt
T
Ta t
)
bra h m asi ( T ho u ar t B rah man ) and A h a mbr a hm asm i ( I am B ra h
man ) T h e w o rd Ta tden ot es th e cause of th e univ erse th at is
v ariega te d bey o nd percep ti o n h as th e ch aract eris tics o f o mni
science h as M ay a as H is v e h icle and h as th e a tt ribu t es o f Sac h
I t is He th a t is th e basis o f th e n oti o n I w h ic h h as
c hid a na nda
th e di ff eren tiat ed kn o wledge pr o duced by a nt
a hka ra na 3 and i t
is He th at is den ot ed by th e w o rd Twa m ( T ho u ) T h a t is
th e undi ff eren t ia ted B rah man w h ic h remains as th e aim ( o r mean
ing ) of th e w o rds Ta t
and Tva m a ft er freeing i t sel f fro m M ay a and
Avi d y a w h ic h are respec ti v ely th e v e h icles o f P a ra mat
ma and
ma
J i vat
T h e inqu iry in to th e real signicance o f th e sen t ences
va ma s i and A h a mbra h ma s mi fo rms ( w h a t is called s ra v a a
Ta t
n
)

f
o
h
earing
th
e
rs
t
s
t
age
inquiry ) To inquire in s o li t ude in
(
t
o th e signicance o f s ra v a na is manana
Th e c o ncen t ra t i o n o f
th e mind wi th o ne p o in tedness up o n th a t w h ic h s ho uld be s o ug ht
after by s rav a na and manana is nididhyas a na Sam ad h i is th a t
st
a te in w h ic h C h i t
a h av ing gi v en u p ( th e c o ncep t i o n of th e
di ff erence o f) t h e medi t a to r and th e medi t ati o n bec o mes o f th e
fo rm of th e medi t at ed like a lamp in a place wi tho u t wind Th en
o At
arise th e m o dica ti o ns per t aining t
m a Suc h ( m o dica ti o ns )
be kn o wn 3 bu t th ey c a n o nly be in f erred th r o ug h mem o ry
c a nno t
f
of
th
e
sam
ad
h
i
s
t
a
t
e
T
h
e
myriads
o
karmas co m m it
t
e d in th is
)
(
beginningles s cycle o f rebir th s are anni h ila t ed o nly th r o ug h
th em Th ro ug h pro c iency in p rac tice th e curren t of n e c tar

P a inga l a

T h en

'

'

the

ti

Y o ins
7

d th a t in m adhi t l n e c t w s f o m the he a d do wn wh ich

a re sa i d td in k a n d w hi c h give s the m i n nite b l iss
sa

sa

a s ra

ar

TH I RT Y M I N O R U PAN ISH AD S

5O

alway s rains d o wn in di v erse ways T h ere fo re tho se w ho kno w

Y o ga call th is sam ad h i d h arma megh a ( cl o ud )
T h r o ug h
th e s e ( m o dica ti o ns o f At
ma ) th e c o llec ti o n o f a fni t ies is
abs o rbed wi tho u t any remainder w h at e v er Wh en th e a c c u m u
lat ed g oo d and bad karma s are w ho lly de s t ro yed th ese sen t
en c es
v a m a si and A h a m bra h mas m i) like th e myr o balan in th e
t
( Ta t
palm o f th e h and brin g hi m f ace t
f ace wi th th e ul tima te
o
R eali ty tho ug h I t was be fo re inv isible T h en h e bec o mes
a J i v a n mu k t
a

u lic a t
I s va ra wi sh ed t
o pr o duce n o n qui nt
ion (o r in vo lu ti o n )
p
ia t
in th e v e fold d ie re n t
elemen t s
Hav ing drawn in to
ed
th eir cause B rah m a s egg and i t s e ffec t s o f w o rlds and mi x ed
to ge th er t h e sub t le o rgans o f s en s e and ac t i o n and th e fo ur
in t ern al o rgans and di s s o l v ed all th ing s c o mp o sed o f t h e
elemen t s in to th eir cause th e v e elemen t
s He th en caused
merge
in
to
wa
t
er
wa
t
er
in
to
agni
agni
in
to
hi
vi
t
o
r
t
p
Vayu and Vayu in to ak as a k as in to a h a nk a ra a ka nkara
a
a
in to mah atmah a in to a vya kt
and a vya kt
in to P urus h a
in regular o rder Vir a t H ira nya ga rbh a and I s va ra being
f reed fr o m th e v e h icle o f M ay a are abs o rbed in to P a ra m a m a
Th is gr o ss b o dy c o mp o sed o f th e v e diff eren t ia t ed elemen ts
and o b ta ined th r o ug h accum ul a t ed karma is merged in to i t s
sub tle s ta te o f n o n quin t uplica te d elem en ts th ro ug h th e e x
t inct i o n o f ( bad ) karma and increase o f g oo d karma th en attains
i t s k arana ( causal ) s t a te and ( nally) is abs o rbed in to it
s
m
i
a i a sa
a
a
V
s va
cause
and
and
a
ha P ra t
ast
K t
t
T
j
y g
inc t are
P raj ii a th eir u p a dhi ( of a vi d y a ) h av ing bec o me e xt
ng
m
a
abs o rbed in P ra t
T
h
is
S
p
h
ere
of
uni
v
erse
bei
a
a
(
)
y g
burn t up by th e re o f j nana is abs o rbed al ong wi th i t s cau s e
into P a ra m a t
T h ere f o re a B r ah m ana sho uld be care ful
ma
and Tva m T h en
a n d always medi t a t e up o n th e iden t i t y o f Ta t
A ma s h ines like th e sun freed f r o m th e ( o b s cura ti o n o f th e )
cl o uds O ne s h o uld medi t a t e up o n A t
m a in t h e mids t ( of th e
b o dy ) like a lamp wi th in a j ar
At
m a th e K t
a te d upo n as be ing o f
h a s ho uld be medi t
a st
th e s ize o f a t h umb as being of th e nature o f th e jy o is ( lig ht )
wi tho u t sm o ke as being wi th in illuminating all and as b eing
.

'

THI RT Y M I N O R

52

UP AN I SH A ns

de a th o f an asce tic w
h o is O f t h e fo r m ( o r h as a ttained th e na t ure )
o f B ra h man th ere is n o p o llu t i o n ( to be o bser v ed ) 3 nei th er th e
cerem onies o f re ( as burning th e b o dy ho ma e t
c ) 3 no r th e
pi nda ( balls o f rice ) n o r cerem o nies o f wa t er n o r th e peri o dical
cerem o nies ( m o n th ly and yearly ) Jus t as a foo d o nce c oo ked
is n ot again c oo ked s o a b o dy o nce burn t ( by th e re o f
wisd o m ) s ho uld n ot be burn t ( o r e xp o sed t
o re ) again
T o o ne
Who se b o dy was burn t by t h e re o f wisd o m th ere is nei th er
s raddh a ( required to be per fo rmed ) n o r ( f uneral ) cerem o ny
S O l o ng as th ere is th e u pa dhi ( o f n o n wisd o m ) in o ne s o l o ng
s ho uld h e serv e th e Guru He s ho uld c o nduc t h imsel f to ward s
h is Guru s wi f e and c h ildren as h e d o es t
I f being
o h is Guru
o f a pure mind of th e na t ure o f i m ma c ula t e C h i t
and resigned
and h aving th e dis criminat i o n arising f ro m th e a tta inmen t o f

wisd o m I am He h e s ho uld c o ncen t ra t e h is h ear t o n P a ra ma m a

and o b t ain rm peace in his b o dy th en h e bec o mes Of th e
is vo id o f manas and bu d d h i
nat ure o f Jyo t
O f w h a t a vail is
milk to o ne c o n t en t wi th nec t ar ? O f wh a t av ail are th e Ve d as
to h im w ho h as kn o wn h is A m a th u s ? F o r a Yo gin c o n te n t wi th
th e nec tar O f wisd o m th ere is n oth ing m o re to be d o ne I f he h as
a
a
a
m
t
o d o any th in g th en h e is n ot a kn o wer O f Ta t
v a P ra t
y g
tho ug h f ar ( o r di fcul t Of att ainmen t ) is n ot f ar 3 tho ug h in th e
b o dy h e is de vo id o f i t ( since ) h e is all per v ading Aft er h aving
puried th e h ear t and c o n t empla t ed o n th e O ne wi tho u t disease
B
ra
h
man
th
e
c
o
gnizing
Of
I
as
th
e
supreme
and
th
e
all
v
i
a
)
(
is th e h ig h es t bliss L ike wa t er mi x ed wi th wat er milk wi th
ma and P a ra m at
milk and g h ee wi th g h ee s o J i va t
ma are wi tho u t
diff erence Wh en th e b o dy is rendered bright th r o ugh wisd o m
and th e bu dd h i bec o mes o f th e p art less O ne th en th e wise man
burns th e b o nd a ge of karma th r o ug h th e re o f B rah ma
j na na T h en h e bec o me s puried Of th e na t ure o f th e n o n
dual
named P a rm e s va ra and th e lig ht like th e s t ainless ak a s L ike
wat er mi x ed wi th wa t er s o Ji v a A t
ma ) bec o mes u pa dhile s s ( o r
e r)
freed fro m th e b o nds o f ma t t
At
m a is like a k a s o f
an inv i sible fo rm ( Th ere fo re ) th e inner At
ma is in visible like
Vayu T h o ug h h e is wi th in and witho u t h e is th e imm ov able
h e de d
T he ye ly ce em o nie s in h o no o f t
,

'

'

ar

ur

53

P AI NGALA - UP AN I S H AI)

At
Th ro ug h th e to rc h O f wisd o m th e in ternal A ma sees
ma
( o r kn o ws )
A wise man in w h a te v er place o r manner h e dies is
abso rbed i n th a t place like th e all perv ading ak a s I t s ho uld
be kn o wn th at A t
m a is abs o rbed a s t ruly as th e a kas in th e
w
en
br
o
ken
T
h
en
h
e
a
tt
ains
th
e
all
per
v
ading
wisd
o
m
t
h
o
)
(
p
lig ht th a t is .wi tho u t supp o r t T ho ug h men sho uld p er fo rm
o
f
apas
s
t
anding
o
n
leg
fo
r
a
peri
o
d
years i t will no t
o
n
e
t
in th e leas t be equal t
O ne
o o n e sixteen th par t O f d hya na yo ga
de s ir o us o f kn o wing w h a t j na na ( wisdo m ) and j e ya ( th e ob j ec t
t ain h is desired end e v en
o be kn o wn ) are will n o t be able to a t
t
t ho ug h h e may s t udy th e S as ras fo r
years T h a t w h ic h is
al o ne s ho ul d be kn o wn as th e in des truc tible T h a t w h ic h e xis t s
i
s o nly i mpermanen t
in
th
is
w
o
rld
T
h
ere
fo
re
a
ft
er
h
a
v
ing
(
)
)
(
gi v en up ( th e s t udy O f) th e many S a st
ras o n e s ho uld w o rs h ip th a t
w h ic h is sat
ya ( t ruth ) T h e many karmas puri ty ( of mind and
h eart ) j apa ( th e mu tt ering Of man t
ras ) sacrice and pilgrim
agesall the se s ho uld be o bser v ed t ill Ta t
For
va is kn o wn
t
Mah a t
m as ( n o ble s o uls ) to be always in ( th e c o ncep ti o n o f) I
am B rah man c o nduces to th eir sal v a ti o n T h ere are tw o causes
t
o
th
a
t
lead
b
o
ndage
and
emancipa
t
i
o
n
T
h
ey
are
mine
a nd
)
(
n ot mine T hr o ug h mine crea t ures are b o und w h e reas th r o ug h
n ot mine th ey are released fro m b o ndage Wh en th e mind a t
tains th e s t at e o f Humani ( ab ov e manas vi a w h en i t is des t ro yed )
th en th ere is ne v er th e c o ncep ti o n o f duali ty Wh en th e U nm a ni
s ta te o ccurs th en is th e supreme Sea t ( a ttained ) ( After w h ic h )
w h ere v er t h e mind g o es th e re is th e su p reme Sea t ( to i t via th e
mind enj oys sal v a ti o n w h erev er i t is ) T h a t w h ic h is equal in
all is B ra h man al o ne O ne may a tt ain th e p o wer to s t rike th e
ak as wi th his s t 3 h e may appease h is h unger by ea t ing h u sks
( of grain ) bu t ne v er s h all h e a tt ain emanci p a ti o n w ho h as n ot
I am B ra h man
h e sel f c o gni t i o n
t

W ho e v er reci t es th is U panis h ad bec o mes as immacula t e as

A gni He bec o mes as pure as B ra h m a He bec o mes as p u re a s
Vayu He bec o mes like o ne w ho h as ba th ed in all th e ho ly wat
ers
He bec o mes like o n e w ho h as s t udied all th e Vedas He bec o mes
like o ne th a t h as underg o ne all v e d ic O bser v ances
He
,

'

'

'

THI R TY M IN O R UPAN ISHAD S

54

O b tai ns th e f rui t O f th e reci ta t i o n o f I ih asa s P a rana s and

R u dra m a nt
ra s
a lak h Of times He bec o mes like o n e th a t ha s
pr o n o un c ed Pra na v a ( O m ) ten t ho u s and t imes He puri es
his ances to rs ten degrees rem ov ed and h is descendan t s t en
degrees rem ov ed He bec o mes puried Of all tho se th a t si t wi th
h im fo r dinner He bec o mes a grea t pers o nage He beco mes
puried fro m th e sins o f th e murder Of a B ra h man th e drink
ing o f alc oh o l th e ft of g o ld and se x ual c oh abi ta ti o n wi th Guru s
wi f e and fr o m th e sins o f ass o cia ting wi th tho se th a t co mmi t
suc h sins

Like th e eye p erv ading th e akas ( seeing wi tho u t e o rt

e v ery th ing ab ov e ) a wise man sees ( always ) th e s upreme
Sea t of Vis h nu T h e B rah manas w ho h av e al w ays th eir sp iri tual
eyes wide O pe n prai s e and illumina t e in di v erse ways th e

supreme Sea t o f Vishnu O m : Th is Upanish a d is t ru th

ibaw a a re the R a ma ya na
It

a nd

t
he M

a ha bha r a a

A D HY ATM A U P A N I S H A D
-

OF

S UK LA

YA JU R VE D A

O ne Aj a ( unb o rn ) is e v er l o ca ted in th e cav e ( of th e

hiv i ) th e earth is His b o dy 3
h eart) wi th in t h e b o dy ( P rt
tho ug h He perv ade s th e ear th i t d o es n o tkn o w Him T h e
wa ters are His b o dy ; th o ug h He perv ades th e wa t ers th ey d o n o t
kn o w Him A gni is H is b o dy ; tho ug h He perv ade s agni i t
d o es n ot kn o w Him Vayu is H is b o dy ; tho ug h He per vades
Vayu i t d o es n ot kn o w Him Ak as is H is b o dy 3 t ho ug h He
perv ades ak as i t d o e s n ot kn o w Him Manas is His b o dy 3
tho ugh He perv ades manas i t d o es n ot kn o w Him B u dd h i is
His b o dy 3 th o ug h He p er v ades bu dd h i i t d o es n ot kn o w Him
Aha nka ra is His b o dy 3 tho ug h He perv ades a h a nka ra i t d o es
no t
kn o w Him C h i t
a is His b o dy ; tho ug h He pe rvades C h i t
a
t
t
a is His b o dy
i t d o es n ot kn o w Him A vya kt
tho ug h He p er
v a des a vya k a i t d o es n ot kn o w Him A ksha ra is His bo dy 3
tho ug h He p erv a des a ksh a ra i t d o es n ot kn o w Him M rt
u
y
u i t d o es n ot kn o w Him
is His b o dy 3 tho ugh He perv ades m rt
y
He w ho is th e inner s o ul o f all creat ures and th e p urier o f sins
is th e o ne di vine Lo rd N a raya na
T h e wise s ho uld th ro ug h th e p rac tice o f deep me di t a ti o n o f

B rah man lea v e o ff th e ( recurren t ) co ncep ti o n o f I

and
mine in th e b o dy and th e senses w h ich are oth er th an At
ma
a
a
m
a
Hav ing kn o wn hi msel f as P ra t
th
e
wi
t
ness
bu
dd
h
i
o
f
t
g
y
s ac t i o ns o n e s ho uld e v er t h ink
S o h am
I am Th at
a n d it
and leav e o th e idea of A t m a in all oth ers S h unning th e
pursui ts o f th e w o rld th e b o dy and th e S as t ras se t abo u t
rem ov ing th e f alse a tt ribu ti o n o f sel f In th e case o f a Yo gin
s t aying always in h is o wn A t
ma h is mind peris h es h aving
kn o wn h is A t
m a as th e A t
m a of all th r o ug h in f erence Ve d as
it
T hi s U p nis h d i lso ca ll ed T i y at
A va d htU p a n i h d
TH E

'

'

sa

ur

THI RT Y M I N O R

56

UP AN I SH A ns

and sel f e xperience N e v er gi ving th e slight es t sc o pe t

o sleep
w o rldly t alk s o unds e t c th ink O f A m a ( in y o urs el f) to be
th e ( suprem e ) A t
m a S h un a t a dis t an ce like a c h and ala ( th e
tho ug h t o f) t h e b o dy wh ic h is genera t ed o u t
of t h e impuri ties
o f paren t s and is c o mp o sed O f e x cre t a an d es h
T h en y o u will
bec o me B rah man and be (in a ) ble s sed ( s t a t e ) 0 Sage h a ving
m a wi th th e tho ug h t
diss ol v ed ( Ji v a
At
m a in to P a ra m at
o f i t s being par t less like th e
e th er o f a j ar in th e univ ersal
e th er be e v er in a s t at e O f t aci t urni ty Hav ing bec o me
th at w h ic h is t
h e sea t o f all A m as and th e
sel f re spl e n
den t gi v e u p t h e macro c o sm and micr o c o sm like an impure
m a w h ic h is e v er bliss f ul
v essel Ha ving merged in t o C hid at
th e c o ncep t i o n o f I w h ic h is r oot ed in th e b o dy and h aving
rem ov ed th e ( c o ncep ti o n O f) L i nga ( h ere th e sign O f separa te

ness ) bec o me e v er th e Kev ala ( al o ne ) Hav ing kn o wn I am

th a t B ra h man in w h ich al o ne th e uni v erse appears like a to wn
in a mirr o r bec o me o n e th at h as p erfo rmed ( all ) h is du t y 0 sin
less o ne T h e e v er bliss ful and th e sel f e ffulgen t O ne being
f reed fro m th e grip O f ah a nk a ra a tt ains i t s o wn s t at e like th e
s p ot less m oon bec o ming f ull ( aft
er eclipse )
Wi th th e e xtinct i o n o f ac t i o ns th ere arises th e e xt inc ti o n
a F ro m i t arises th e decay O f v as a n as ; and fro m th e
o f c h in t
i
latt er, arises m oks h a ; and th is is called J i va nm u kt
Loo king
up o n e v ery th ing in all p laces and t imes as B rah man brings
ab o u t th e des t ru c ti o n o f Va ss n as th r o ug h th e fo rce o f Vas a nas
ha by ( o r medi t a
vic na t ure Carelessness in B ra h ma nisht
o f s at
ti o n o f B rah man ) s ho uld n ot in th e leas t be all o wed ( to creep
in ) Kn o wers Of B ra h man s tyle ( thi s ) carelessness in B r a h mic
scienc e a s death ( i t sel f ) Jus t as th e m o ss ( m o men tarily )
displac ed ( in a t ank ) again resumes i t s o riginal p o si ti o n in a
min u t e s o M ay a en v el o ps e v en th e wise s ho uld th ey be carele s s
e
v
en
fo
r
a
m
o
men
t
He
w
ho
a
tt
ains
th
e
Kai
v
alya
s
a
t
t
e
)
(
duri ng li f e bec o mes a Ke v ala e v en a ft er death o f his b o dy
Ev er devot ed t
bec o me a nirv ika lp a ( o r th e ch ange
o sam ad h i
less o ne ) 0 sinless o ne T h e gran t
h i ( o r kn o t ) o f t h e h ear t
f ull Of a jfi ana is bro ken c o mple t ely o nly w h en o ne see s h is
A m a as se c o nd le s s th r o ugh nirvika l pa sam ad hi
-

57

Ap HY ATM A - UP AN I SHA I)

h av ing s t reng th ened th e c o ncep ti o n o f A t

m a and well

gi v en u p th a t o f I in th e b o dy o n e sho uld be indi ff eren t as

h e w o uld be to wards jars cl oth e t c F ro m B ra h ma d o wn to a
pillar all t
Hence o n e s ho uld s e e
he u pa dhis are o nly unreal
o
r
c
o
gnize
A
m
a
as
all
f
ull
and
e
x
i
t
ing
by
i
t
sel
f
al
o
ne
hi
s
s
t
)
(
(
)
B rah m a is S wa ya m ( At
m a) Vish nu is At m a R u d ra is A t
ma 3
m a and th ere is n oth in g
In d ra is A t
m a 3 all th i s uni v erse is A t
bu t At
m a B y e x pelling ( fr o m th e mind ) wi tho u t any re
m a in d e r all O bj ec t s w h ic h are superimp o sed o n o ne s A t m a o n e
bec o m es h imsel f P a ra bra hm a n th e f ull th e s e co n d le ss and th e
act
i o nless H o w c a n th ere be th e h e t er o genei ty Of th e univ erse
o f sa n
ka l p a and vik a lp a in th a t O ne P rinciple w h ic h is im m u
t able fo rmless and ho m o gene o us
W h en th ere is n o di ff erence
be t ween th e seer th e seen and sig ht th ere being th e decayless
m a f ull like th e o cean a t th e end o f a Kalpa an d
and C hid a t
e ff ulgen t all darkness th e cause o f false percep t i o n merges in
i t H o w c a n th ere be h e t er o genei ty in th a t o n e supreme
Principle w h ic h is alike ? H o w c a n th ere b e h e t er o genei t y in
th e h igh es t Tat
v a w h ic h is O ne ? W ho h as Observ ed any
i ( th e dreamless sleep ) w h ere t h ere is
h e t er o genei ty in su sh u pt
h appine s s o nly ? T h is vika l pa h as i t s r oot in c h i t
a o nly Wh en
Chit
a is no tth ere is n oth ing Th ere fo re uni t e th e C h i t
a wi th
t
t
a
a
m
i
c s tat e
P aram a man in i t s P ra t
I f o ne k n o ws At
ma
t
y g
as unbr o ken bliss in i t s el f th en h e drinks always th e j uice
ma w h e th er in t ernally o r
( o r es s ence ) of bliss in h is At
e xternally
T h e frui t o f va iragya is b o d h a ( spiri t ual wisd o m ) 3 th e
i ( renuncia t i o n ) 3 s a n t
frui t o f b o d h a is u p a ra t
i ( swee t pa tience )
is a tt ained o u t Of th e enj o ymen t o f th e bliss o f o ne s A t
m a and
i
this s an t i is th e f rui t o f u p a ra t
I f th e la tt er in eac h o f th ese
is absen t th e fo rmer is u s e le s s N iv rt
i ( o r th e re turn path )
t
o th e h ig h es t c o n t en t men t and ( spiri t ual ) blis s is s aid to
leads t
be beyo nd all anal o gy T h at w h ic h h as M ay a as i t s u p a dhi is
th e w o mb o f th e w o rld 3 th a t t rue o ne w h ic h h as th e a tt ribu t e Of
o mniscience e t c and h as th e v ariegat ed mys t ery is den ot ed
by th e w o rd Ta t ( t h a t ) T h a t is called A para ( t h e o th er o r
in feri o r ) w h ich sh ines th r o ugh medi t a ti o n up o n th e idea and th e
No w,

'

'

THI RT Y M I N O R UPAN I S HAD S

58

w o rld

t
and

th e c o nsci o usness Of w h ic h is de v el o ped by

a nt
B y separa ting t h e u pad his M aya and avi dy a
a hk a ra na
fr o m P ara and J i va ( c o s mic and h uman A t
m as re s pec ti v ely ) o ne
realises P a ra bra h m a n w h ic h is par tless and S a ch chid an a n d a
Making th e mind dwell up o n suc h sen t ences ( o r ideas ) as th e
ab ov e c o ns ti t u t e s s ra v ana ( h earing ) I t bec o mes m anana
( c o n t empla ti o n ) w h en such ideas are quie t ed ( in o n e ) th r o ug h
l o gical rea s o ning W h en ( th eir ) meaning is c o nrmed th r o ug h
w o pr o cesses ) th e c o ncen t ra t i o n o f t h e m ind o n i t al o ne
th ese ( t
c o ns ti t u t es n id id hy a sa n a T h at is called sam a d h i in w h ic h th e
c h i a ri sing ab o v e th e c o ncep ti o n O f th e c o n templato r and
c o n t empla ti o n merges gradually in to th e c on t emplat ed lik e a
light undis t urbed by th e wind Ev en th e men t al s t a t es a re n ot
kn o wn ( a t th e time w h en o ne is wi th in th e s c o pe O f A m a )
B u t th ey are o nly in f erred f r o m th e rec o llec t i o n w h ic h t akes
place a ft er samad h i T h r o ug h th is sam ad h i are des t ro yed
cr o res of karmas w h ic h h a v e accumul a t ed during cycles o f
bir th s wi tho u t beginning and pure d h arma is de v el o ped Kn o w
ers Of Yo ga call th is sam ad h i d h arma megh a ( cl o ud ) inasmuc h
a s it
sho wers nec t arine dro ps o f karma in grea t quan ti ties
w h en all th e ho s t s o f V a s a nas are de s t r oyed en tirely th r o ug h
th is and w h en th e accumula ted karmas virt u o us and sin f ul are
r oo t ed o u t T h en th a t in w h ic h speec h wa s h idden till n o w
appears n o l o nger s o and s h ines as S a t
3 and direc t c o gni ti o n
re v eals i t sel f like th e myr o balan in t h e palm o f th e h and
Va ira gya begin s f r o m w h ere th e V a sa n a s cease to arise to wards
o bj ec t s of enj o ymen t T h e cessa ti o n of th e ri sing o f t h e idea o f
I is th e hi gh es t limi t o f bu dd h i u p a ra t
i begins f r o m w h ere
th e m en t al s t at es o nce des t ro yed d o n o tagain arise T h a t
hit
a ra fi a w ho enj o ys bliss al ways
as ce tic is said to p o sse s s S t
p j
and w ho se mind is ab s o rbed in B rah man th at is fo rmless and
ac ti o nle s s T h a t s t at e Of mind is t ermed p ra j a th a t realises
th e o neness of B rah man and A t
m a aft er deep inquiry and th a t
t
i o f nirvika lp a and C hin m a ra
He w ho p o s s esses
h a s th e i v rt
a
th is always is a Ji va nm u k t
He is a J i va nm u kt
w ho h as
a

nei th er th e c o ncep ti o n of I in th e b o dy and th e senses n o r

i n
I a n d it
s in
a sm a

t
t

ex o

s.

THI R T Y M IN O R UPAN I S H AD S

6O

fo o lis h pers o ns th a t d o ub t saying : I f j fian a c a n des t ro y all th e

resul t s Of a j a na ( suc h a s b o dy
t h en w h ence is th e e x is
tence Of th is b o dy to s uc h a o ne
bu t n ot to inculcat e to th e
wise th e e xi s t ence o f th e b o dy
At
m a is all f ull beginningle s s endless imm easurable
unc h angeable reple t e wi th S a tC h i tand Ama n d a decayles s
th e o n e e ss ence th e e t ernal th e di ff eren tia t ed th e plenum th e
s f ace e v eryw h ere th e o ne th a t can nei th er be
endless h a v ing it
gi v en up n o r t aken up th e o ne th a t can nei th er be supp o r t e d
n o r be made to supp o rt th e gu na l e ss th e ac t i o nless th e sub tle
th e ch angeless th e s t ainless t h e indescribable th e t rue na t ure
ab ov e th e reac h o f speec h and mind th e o ne
o f o ne s A t m a
f ull O f S a t
th e sel f e x i s ten t th e immaculat e th e enlig h t
ened and
th e inc o mparable ; such is B rah man o n e o nly wi tho u t a sec o nd
T h ere are n ot in th e leas t many He w ho kn o ws h is A m a
h imsel f th ro ug h his o w n c o gni t i o n as th e o ne who is n ot
res t ric t ed by any is a Si dd h a ( o n e th a t h as acc o mplish ed h is
O bjec t ) w ho h as iden tied h is A t m a wi th th e o ne c h angeless
At ma Wh i th er is th is w o rld g o ne th en ? H o w did i t appear ?
Wh ere is i t abs o rbed ? I t was seen by me j us t n o w bu t n o w
i t is g o ne Wh a t a great miracle
Wh a t is t to be t aken in
and w h at to be rejec t ed ? W h a t is oth er ( th an At
m a ) ? A nd

w h a t is di ff eren t ( f ro m I t ) i
In this mig hty o cean o f B rah man
full o f th e nec t ar o f undi vided bliss I d o n ot see h ear o r kn o w
any th ing I remain i n m y A t
m a o nly and in my o wn na t u re o f
I am an a s a nga ( o r th e a sso ci a t
I
e l e s s)
S a tAna n d a rup a
am an asanga I am wi t ho u t any a tt ri bu t es I am Hari ( th e
L o rd t aking away sin ) I am th e quiescen t th e endless th e all fu n
and th e ancien t I am nei t h er th e agen t n o r th e enj oyer
I am th e c h angeless and th e de cayle s s I am o f th e na t ure o f
pure enligh t enmen t I am t h e o ne and th e perp e t ual bliss
o A an t
a ra t
Thi s s c ience w a s impar t ed t
w ho gav e i t
ama
p
to B rah m a B rah m a gav e i t to Gho ra A ngira s Gho ra A ugiras
o R a ma
gav e i t t
A nd Ra ma gav e i t to
o R a ikv a w ho ga v e i t t
all being s T h i s is th e t eac h ing O f N irv a na ; and th is is th e
teac h ing o f th e Ve das 3 yea th is is th e t each ing of th e Ve d as
T h us ends th e Upanish ad
,

SHB A L A U P AN I S H AD
-

0F

S UK LA YAJU R V E D A
-

K H AND A I
To w h ic h
T H E N h e ( Ra ik va ) asked :
W h a t was a trs t
( He th e Lord ) replied :
n o r asa
nor Sa t
asa t F ro m i t
T h ere was nei th er S a
amas ( darkn ess ) was e vo l v ed F r o m t
amas came bh adi 3 f ro m
bh t
adi came a ka s f r o m ak a s v a yu 3 f r o m Vayu agni ( re ) 3
fro m agni apas ( wa ter) 3 and fr o m a pas pr hiv i ( earth )
Th en i t became an egg Aft er remaining s o f o r o ne ( di vine )
year i t s p li t in to t w o and became earth bel o w th e ak as ab ov e
and in th e mids t th e inni t e P urush a o f a div ine fo rm o f myriads
a s ( elemen t s )
f ee t and h ands P ri o r to th e bh t
o f h eads eyes
th ree
h e h ad e vo l v ed M rt
yu ( t ime o r dea th ) Of th ree le tt ers

h eads a nd th ree f ee t and h a ving a k h anda p aras u (bro ken

I n the C hh an do gya U pa ni s ha d Ra ikv a is s i d t
o be the i m pa rte r f S a m

'

'

Varga vi dy

'

T he b l te ( P a ra bra h m a n) i s n e ithe S t( B ne s ) n a ss t( no t
B e ne s s )
It
i s n e ithe r p i i t n
m tte no
a co m m ingl in g
nor a co m m ing l in g o f b th
h
of b t
o Vis h nu P uri na
adi i s t
am a a s h a nk a a a cco di ng t
B h t
he sta te o f
A bove a n d be lo w refe rs n o ttt
h
p o sitio n b to nl y t
o t
h e m i d t i m pl ie s th t ak as a n d e arth a re s oa ked
In t
s btl e
m tte g ss
h sp i i t
in a nd wi t
T his re fers t
t
h
s t t i n e m a n if e st a tio n o f P r s ha o
o
s pirit
is t
K al
o
h e st m ni
thro gh ti m e w hen o nl y th e is tivity M rt
y
he G o d o f d ea th ) is the s e co n d ary one d e a l ing w ith
f st
to n w he e Y m ( t
the d ea th o f rea tur es l o w e d wn
1'
m e n s divid e d o wi th p a rts
P ra s literal ly i nj ring a n
K h nd
Hence M rt
o the r
s p rt
s
yu w ith h is kh nd pa r s di vi d e d ete n l tim e in t i t
he b so l te th o gh p i m o dia l m tte
I n the Pur i na s a n d
a n d co ndi ti o ns t
the boo ks M rt
yu a nd Y a ma a re re p re se nte d a s ha ving a n a xe bro ke n in a
1

so u

or

ro

r,

r as

r u

er

ac

co ni c

or

or

or

e-

a-

r.

THI RT Y MI N O R U PAN I SHAD S

62

a x e ) T o h im B rah m a ( th e P urush a ) sp oke He en t ered B rah

m a h imsel f and e vo l v ed men t ally th e se v en s on s and th ese
H a v ir a t
s ( o r s o ns ) as well as th e se v en praj a pat
is ( pr o geni to rs )
B rah manas were b o rn f ro m His m o u th K sha t
ri a s f r o m His
t
y
h ands Vais yas fr o m His th ig h s and f ro m th e f ee t were b o rn th e
S u d ras T h e m oo n was b o rn f ro m His manas ( mind ) t h e sun fr o m
His eyes Vayu f ro m ( His) ears a nd pranas f ro m ( His ) h e art

T h u s all th ings were b o rn

.

K H AND A II

F ro m ap ana came Nish a d a s Y a ksh a s R a ks h asas and Gan

F
r
o
m
His
b
o
nes
ar
o
se
th
e
m
o
un
t
ain
F
r
o
m
His
s
h
a
r
a
s
v
(
)
d
h airs ar o se th e h erbs and th e t rees F r o m His fo re h ead R u d ra
was b o rn th r o ug h His anger T h e breath of this grea t B eing
h a rva v e d a S i ks h a
became th e Bgve da Y ajurv e d a S a mav e d a A t
th
e
science
o f th e pr o per pr o nuncia t i o n and ar t icula t i o n o f
(
s o unds ) Ka lp a ( th e science o f me tho d o l o gy ) Vya ka ra na
i
r u kt
a
grammar
N
gl
o
ssarial
e
x
p
lana
t
i
o
n
O
bs
o
le
t
e
and
of
(
)
(
oth er terms in Ve d as ) Chh a n da s ( pr o s o dy o r v e d ic me tre )
Jyo isha ( as t r o n o my ) N y aya ( l o gic ) M i m a msa ( including ri t uals
and v e dan t
a ) D h arm as a s ras c o mmen t aries gl o sses and all
beings T h is A t
m a ( o r th e Sel f o f P urus h a) is Hi ra nya jyo t
is
r e u l e n t
g
o
lden
o
L ight ) in to w h ic h all th e uni v ers e is
o
r
g
(
abs o rbed He di v ided A m a ( h is Sel f) in to t w o m o ie ties 3 o u t
o f o n e m o ie t y th e w o man was crea t ed 3
and o u t
Of th e o t h er
man Ha ving bec o me a D e v a He crea t ed t h e D ev as Having
bec o me a Rshi He crea te d th e Rshis 3 als o He creat ed Y a ksha s
R a ks h asas Gan d h arv as wild and d o mes t ic beas t s and oth ers
suc h as c o ws bulls mares and h o rses s h e as s es an d asses and
Vis va mbh a ra ( th e Supp o r t er ) and Vis va m bha ra ( th e earth ) B e
c o ming Va is vana ra ( re ) a t th e end ( of creat i o n ) He burn t up all
h i vi was abs o rbed in apas a pas
o bj ec ts T h en ( in diss o lut io n ) p rt
in agni agni in v ayu v ayu in ak a s akas in ind riya s ( o rgans )
o the
T hi s ef ers t
e ptena y m a ni fe ta tion f m the tri n e ne ; a lso t
o
,

'

'

'

In

th

er

ds beings

wor

'

of

Sa

t
t
va ,

Ra j a s

ro

a nd

Ta ma s

a nd a n a

dmix ture o f

sus A

63

urs m sns n

ra s
a n mat
rudimen
t
ary
pr
o
per
t
ies
)
t t (
a
a vya k t
a
in to bh t
in to a vya kt
ad i bh t
adi in to mah atmah at
in to a k sh a ra ( th e inde s t ruc t ible ) a ksh a ra in to amas ( dark
ne ss ) A nd t amas bec o mes o ne wi th th e supreme Lo rd A nd
th en th ere is nei th er S a t
n o r asa n o r Sa t a s a
T h is is th e
t eac hing o f N ir v a na and t h i s is th e teac h ing of th e Ve d as Y ea

T h is is th e teac h ing o f th e Ve d as

in to

indriya s

a nm a r a s

t
.

K H AND A III

At rs t th ere was A sat

unb o rn n o n e xis t en t unsupp o r t
ed
s o un d less to uc h less fo rmless t as teless O d o urless and decayless
o be grea t
T h e undaun t ed man ne v er grie v es as h e kn o ws A t
ma t
all perv ading and unb o rn I t ( A t
m a ) is prana le ss m o u thless
earless to ngueless manas less ej as less eyeless nameless
h
ea
ess
h
andless
f
ee
t
less
n
o
n
unc
t
u
o
us
dl
ot
ra l e ss ( o r clanless )
g
bl oo dless n o n measurable nei th er l o ng n o r s ho rt nei th er gr o ss
n o r a to mic nei t
h er grea t n o r small endless indescribable no n
re t urnable n o n lumin o us n ot h idden h a ving nei th er inside n o r
o u tside nei th er ea ting any th ing n o r being eat en by oth ers
S o me o ne ( o u t o f many ) a tt ains to th is ( At m a ) by th e si x means
o f sa t
ya ( t ru th ) da na ( c h ari ty ) t
apas ( religi o us aus t eri ties )
n o n inj ury to any crea t ure celibacy and c o mple t e indi ff erence
t
o w o rldy o bjec t s 3
and th ere are no oth er means Who e v er
f eels h appy wi th th e tho ug ht I kn o w T h a t th a t learned
pers o n s pr ana will ne v er ge t o u to f his b o dy a t th e m o men t o f
dea th bu t will bec o me abs o rbed in B rah man 3 and b eing
abs o rbed in B rah man h e a tt ains th e s t a t e o f B rah man I tsel f as

h e w ho kn o ws th is
-

K HA ND A IV
In th e middle of th e h ear t is a red e sh y mass in w h ic h is
us
th e d a h a ra l o t
L ike th e l ot us i t o pens in to many ( pe t al s )
T h ere are ten o p en ing s in th e h ear t Th e ( diff eren t kind s o f)
pr a nas a re l o cat ed th ere W h ene v er h e ( A m a ) is uni t ed wi th
Th e word a nasa ke na ( n n inj y ) is re pe te d in the te xt w h ic h is wro n g
~

ur

TH I R T Y M I N O R U PAN I S H AD S

64

pra na h e sees ci ties wi th ri v ers and oth er v ariega te d th ings 3

w h en uni t
ed wi th vy ana h e sees D e v as and R shis 3 w h en uni ted
wi th ap ana h e s e e s Y a k sh a s R a k sh as as and Gan d h arv as 3 w h en
uni t ed wi th u da na h e percei v es t h e cele s tial w o rld D ev as
Skan d a ( K a rt
ikeya o r th e si x f aced Mar s ) and J a ya nt
a ( In d ra s
s o n ) 3 w h en uni t ed wi th s am a na h e s ees th e celes tial w o rld and
th e t reasures ( o f Kubera ) 3 w h en uni t ed wi t h ramb h a ( a n adi
h ereaft er gi v en o u t ) h e sees w h at ev er is seen o r no t
seen h eard
o r Sa t a n d all el s e
h eard eat en o r n ot ea t en asat
o r no t
T h ere are t en n a dis 3 in eac h o f th ese are se v en ty o ne A nd
th ese bec o me
branc h n adis W h en At
m a sleeps th erein i t
pr o duces s o und 3 bu t w h en A m a sleeps in th e sec o nd k o s a
s
h
ea
th
th
en
i
t
sees
th
is
w
o
rld
and
th
e
h
ig
h
er
as
al
kn
o
ws
so
r
o
)
(
all th e s o unds T h is is sp oken of as s a m p ra sa da ( deep sleep
res t ) T h en p rana pr otec t s th e b o dy T h e n a dis are full O f
bl oo d o f th e c ol o urs green blue yell o w red and w h i t e N o w
th is d ah ara l ot us h a s many pe tals like a lily L ike a h air
d i vi ded in to
p ar ts th e na dis called h i a are T h e di vine
At
m a sleeps in th e ak as O f th e h ear t in th e supreme k o s a
( o r a na n da m a y a sh eath ) 3 sleeping th ere i t h as n o desires n o
dreams n o d e v a w o rlds n o y a j a s o r s a crice r n o m oth er o r
f ath er no rela ti v e n o kinsman n o th ie f o r no B rah man slayer
I t s b o dy is t
ej as ( resplenden t e u l ge nc e ) and o f th e nat ure o f
nec tar ( o r th e imm o r t al ) I t is as i f in sp o r t a wa t er l ot us
Wh en h e re t urns again to th e waking s t a t e by t
he s ame way
h
e
qui
tt
ed
o
r
wen
t
in
be
fo
re
to
th
e
h
ear
t
h
e
is
Sam
a
t
r
T h us
(
)

says h e
,

'

K H AND A V

Th at w h ich j o ins o ne place ( o r cen t re ) wi t h an o th er is th e

T h e eye is a dhyat
n adis w h ic h bind th em
m a ( per t aining to
th e b o dy ) th e visible O bjec t s are ad hibh t
per
t
aining
to
th
e
a
(
L it n e p d c in g so n d
h
In t
hi s c h p te a re g iven tt
l co e p n den ce f t
s eve
h e d eva s
h p e i d in g p i i t l d e t
ie ) n d f t
h e o bj e t
g n f se n e
tt
h ve
(o t
nd t
h a nt
i n
a hk
a a (o
the ve g n f t
l o w e m in d ) c m po s ed o f

ro

m a na s ,

r s

or

s o

ddhi

ou

ua

ac

h nk a
a

ra

o
,

a nd c

ra

t
hit
a

rr

c s

ar n

s o

or

s o

S O BALA UPAN I S H AD

65

elemen t s ) and th e sun is a dh ida iva t

T
h
e
n
a
dis
a
s piri t ual
(
)
fo rm th eir b o nd ( o r c o nnec t th em ) He w ho m ov es in th e eye
in th e visible in th e sun in th e n a dis in prana in vij ii ana in
a nan d a in th e ak as o f th e h ear t and wi th in all else T h a t is
At
m a I t is th a t w h ic h s ho uld be w o rs h ipped I t is wi tho u t Old
age dea th f ear s o rr o w o r end
Th e ear is a d hya m a th e audible a d hibh t
and dik ( th e
a
a
quar t ers ) is a dhida iv a t
T h e n a di s bind th em He w ho m o v es
in th e ear in th e audible in th e quar t ers in th e n a dis in prana
in vij ana in a nan d a in th e ak as o f th e h ear t and wi th in all
elseTh a t is At
m a I t is th a t w h ic h sho uld b e w o rs h ipped
I t is wi tho u t o ld age dea th f ear s o rr o w o r end
m a th e o d o ri f er o us a dhibh t
Th e n o se is a dhya t
and th e
a
ear th is a dhi d a iva a T h e n a dis bind th em He w ho m ov es in
th e n o se th e o d o ri f er o u s th e ear th th e n a dis pra na vij ana
and wi th in all elseTh a t is A t
ma
a nan d a th e ak as o f th e h eart
I t is th a t wh ic h s ho uld be w o rs h ipped I t is wi tho u t O ld age
d e a th f ear s o rro w o r end
m a : th e t as t
a
T h e to ngue is a dhyat
able a d hibhut
and
Varu na is a dhida iva t
a
Th e n a dis bind th em He w ho m ov es
in th e to ngue th e t as t able Varu na th e n a dis pr a na
he h ear t and wi t h in all else
anan d a th e akas of t
vij ana
T h a t is At
m a I t is th a t w h ic h s ho uld be w o rsh ipped I t is
wi tho u t o ld age dea th f ear s o rr o w o r end
ma th e t
a n gife ro u s a dhibh ut
T h e skin is a dhyat
a
and th e
v ayu is a dhida iva t
T h e n adi s bind th em He w ho m ov es in
a
th e skin th e t
th e v ayu th e n a di s pra na v ij fi ana
a ngife ro u s
a nan d a th e aka s of t h e h ear t and wi th in all else Th a t is A m a
I t is th at w h ic h s ho uld be w o rs h ipped I t is wi tho u t O ld age
death f ear s o rro w o r end
V a k ( speec h ) is a dhya t
m a th a t w h ic h is ac t ed u p o n by v a k
is a dhibh fi t
and A gn i i s A d hida iva t
a
T h e n a dis bind t h em
a
He w ho m ov es in v ak th a t w h ic h is ac t ed up o n by vak A gn i
th e n a dis pr a na v ij ana t h e akas of th e h ear t and wi th in all
el seT h a t i s A t
m a I t is th at w h ic h s ho uld be w o rs h ipped I t
is wi tho u t o l d age dea th f ear s o rr o w o r end
Pro ba bl y prana vij ana a nd ana nda re fe t
h e s hea ths fo m e d by the m
o t
.

'

'

'

'

THI RT Y M I N O R U P AN ISH AD S

66

T h e h and is a dhyat
ma th a t w h ic h c a n be h andled is a d h i
a
bh at
a and Indra is a d hid a iva t
T h e n a dis bind th em He w ho
m o v e s in th e h and th a t w hi c h can be h andled by i t Indra t h e
n a di s pra na v ij ii an a a nanda th e ak as of th e h ear t and
wi thin all el s e T h a t is A t
m a I t is th a t w h ic h sho uld be w o r
s h ipped I t is wi t h o u t o l d age dea th f e a r s o rro w o r end
T h e f ee t is a dhya t
m a th a t w h ic h is walked up o n is ad h i
a
bh t
a
and Vi s h nu ( o r Upendra ) is a d hida iva t
T h e n a dis bind
th em He w ho m ov es in th e f ee t th a t w h ic h is walked u p o n
h e ak as o f th e h ear t
Vish nu th e n adi s pra na vij an a a nan d a t
and wi th in all else T h a t is A t
ma I t is th a t w h ich s ho uld be
w o rs h ipped I t is wi tho u t Old age dea th f ear s o rr o w o r
end
m a th e e x cret
T h e anus is a d hyat
a is a dhibh t
a and M rt
u
y
a
is a dhida iva t
T h e n a dis bind th em He w ho m ov es th e anus
u th e n a dis pr a na v i a n a a nan d a th e ak as of
th e e x cre t a M rt
y
j
th e h eartand wi th in all else T h at is A t
m a I t is th a t w h ich
s ho uld be w o rs h ipped I t is wi tho u t o ld age d ea th f ear s o rr o w
o r en d

m a th e secre t i o n is a d hibh fi t
T h e geni t als is a d hyat
and
a
P raj apa t i is a d hida iv a a T h e n a dis bind th em He w ho m ov es
in th e geni t als secre ti o n P raj apat i th e n a dis pr a na vij ana
a nan d a th e a k as o f th e h ear t and wi th in all elseT h a t is At m a
I t is th a t w h ich s ho uld be w o rs h ipped I t is wi tho u t O ld age
dea th f ear s o rr o w o r end
m a th e th inkable is a d h ib a , and t h e m oo n
Manas is a dhyat
a
T h e n a di s bind th em He w ho m ov es in th e
is A d h ida iv a t
manas th e th inkable th e m o o n th e n a dis pra na vij ana a nan d a
th e ak a s o f th e h ear t and wi th in all el s e T h a t is A t
m a I t is
th a t w h ic h sho uld b e w o rsh ipped I t is wi tho u t o ld age dea th
f ear so rr o w o r end
m a th e cer t ainly kn o wable is a d hibh ut
B u dd h i is a dhy at
a
a
and B ra h m a is a d hid a iva t
T h e n a dis bind th em He w ho m ov es
in bu dd h i th e cer t ainly kn o wable B ra h m a th e n a dis pra na
v i ana a nan d a th e ak a s of th e h ear t and wi t h in all else T h a t
j
,

'

'

'

'

'

h e o igin l m n
A lth o gh in t
h e k m e n d iy
ert
ed he e a ft
e t
1

in s

ar

as ,

a s.

bu ddh i e t
c
,

a re

in

h m i d d l e yet t
hey
t
e

a re

THI RT Y M I N O R U PAN ISH AD S

68

th e ear and th e audible are N araya na 3 th e to ngue and th e

t as t able are Naraya na 3 th e n o se and t h e s mellable are
Na raya na 3 th e skin and t h e t angible are N a raya na 3 manas and
t h a t w h i c h is a c t ed up o n by i t are N araya na 3 bu dd h i and th at
w h ic h is a c t ed up o n by i t are Nar ayana 3 ah a nka ra and t h a t wh ic h
i s a c t e d up o n by i t are N a ray a na 3 c h i t t
a and th a t w h ic h is
a c t ed up o n by it
are N araya na 3 v a k and th a t w h ic h is sp o ken
a re N a ra a na 3 th e h and and th a t w h ic h is li ft ed are Na raya na
y
3
t h e leg and th a t w h ic h is walked up o n are Na raya na 3 th e anus
h e e x c re t ed are Nara yana 3 th e geni t al s and th e enj o y m en t
and t
are N araya na T h e o rigina t o r and t h e o rdainer
O f pleasure
as al s o th e agen t and th e causer of c h anges are t h e D iv ine
D e v a N a ray a na o nl y A d it
yas R udras Maru t
s Va su s A s vins
t h e Bk Y a j u s and S a ma Man t ras A gni claried bu tt er and
T h e o rigin and th e c o mbina
o bla t i o n all th e s e are N araya na
t i o n are th e D i v ine D e v a N a raya na o nly M oth er f a th er
bro th er
residence asylum
f riends and dependen t s are
N a raya na o nly T h e di vine n a dis kn o wn as viraj a s u d a rs a na
a
ji t
a s a u mya m o gh a kum a ra a m rt
sa y a s u m a d hya m a
i ( fo ur t een n a dis in all ) th a t
n as i ra s is ira sura s rya and bh as va t
w hic h th under s sings and rains vi a
Varu na Ar yam a ( sun )
C ha n d ra m a s ( m o o n ) K al a ( par t ) Ka v i ( S ukra ) th e crea to r
B rah m a and P raj apat
i In d ra K ala ( o r t ime ) o f da ys h al f days
Kalpa th e upper and th e direc ti o ns all th es e are N a raya na
T h at w h ic h was and will be is th is P urush a o nly L ike th e eye
h
ic
h
s ees wi th o u t any O bs t ac le ) th e th ing spread in th e ak as
w
(
B rah manas
h e wi s e e v er s e e t h is s u preme sea t Of Vis h nu
t
w ho are e v er s piri t ually awake prais e in di v erse way s
and illumina t e th e supreme ab o de o f Vish nu T h us is th e
e x p o si ti o n t
o t h e a tt aining O f N ir v a na ; t h us is th e t eac hi ng o f

th e Ve d as 3 yea th us is th e t eac h ing of t h e Ve d as

'

'

K H A ND A VII
Wi th in th e b o dy is th e o n e e t ernal Aj a ( unb o rn ) l o ca te d
in th e cav e ( o f th e h ear t ) E ar th is His b o dy T ho ug h He
h ear th d oes n ot kn o w Him Wa ters a re His
mov es in th e eart
,

S U BALA -U

PAN I S H AD

69

b o dy Tho ugh He m ov es in th e wat ers wat ers d o n ot kn o w Him

ejas t
ej as d o es no t
Tej as is His b o dy T ho ug h He m ov e s in t
kn o w Him V ayu is H is b o dy T ho u g h He m ov es in v ayu v a yu
d o es no tkn o w Him A k a s is His b o dy T ho ug h He m ov es in
ak a s a k as d o es n ot kn o w Him Mana s is His b o dy T ho ug h He
m ov es in manas manas d o es no tkn o w Him B udd h i is His
b o dy T ho ug h He m o v es in bu d d h i bu dd h i d o es n ot kn o w
Him Ah a nk ara is His b o dy T ho ug h He m ov es in ah a nk ara
a h a nka ra d o es n ot kn ow Him C hi t
t a is His b o dy T ho u gh
He m ov es in c h i t
a c h i t t a d o es n ot kn o w Him Avya kt
a is His
t
a
a vya k t
a d o es n ot kn o w
b o dy T ho ugh He m ov es in a vya kt
Him A ksh a ra is H is b o dy T ho ug h He m ov es in a ksh a ra
a ks h a ra
d o es n ot kn o w Him M rt
u
( dea th ) is His b o dy
y
u
M
rt
u
n
d
o
es
o
t
k
n
o
w
Him
T ho ug h He m ov es in M rt
y
y
Suc h an o ne is th e A m a wi th in all creat ures th e rem ov er o f
all sins and th e D i v ine D e v a th e o n e Na raya na

T h is kn o wledge was impart ed ( by N aray a na ) to A p a nt

a ra t
a
o B ra h m a
ma w ho in turn impart
ed i t t
B rah m a impar ted i t
o R a ikv a w ho in t urn impar t
He impar t ed i t t
t
o Gho ra A ugiras
ed it
R a ma impar te d i t to all crea t ures Th is is th e
t
o R a ma
each ing o f t h e Ve d as 3 yea th is
teac h ing o f Nirv a na 3 th is is th e t

is th e t ea c hing o f th e Ve d as
.

'

'

'

K H A ND A VIII
T h e At
m a o f all w h ic h is immacula t e is l o ca te d wi thin
th e ca v e in th e b o dy A m a w h ic h li v es in th e mid s t o f th e
b o dy lled wi th f a t es h and p h legm in a sea t v ery cl o sely
s h u t up wi th s h ining many c o l o ured walls resembling a G a ndha r
v a ci ty and wi th th e ( sub tle ) essence g o ing o u t
o f i t ( to oth er
part
s of t
h e b o dy ) w h ic h sea t may be l ike n e d t
o a
a in
pl a nt
o wer and is e v er a gi t a t ed like a wa t er bubbleth is A m a is o f
an un th inkable fo rm th e D i vine D e v a a s so c ia t
e l e ss and p ure
h as t
ej as as i t s b o dy is o f all fo rms th e L o rd o f all th e un th ink
able and th e b o diless placed wi thi n th e ca v e imm o rt al
s hining and bliss i ts el f
He is a wis e perso n who c o gnizes

A m a th us and n o t
o ne w ho d oe s no t
do s o

THI R TY MI N O R U PAN I S H AD S

70

K H A nD A

O nce

IX

ques t i o ned H im ( Lo rd ) th us : O L o rd in
w ho m d o es e v ery th ing disappear ( o r merge )
He replied

th us :
T h a t w h ic h ( o r h e w ho ) disappears in th e eye be c o mes
t h e eye o nly 3 th a t w hi c h disappears in th e v i s i ble beco mes th e
vi sible o nly ; th a t w hic h disappear s in th e sun be co mes sun o nly 3
th a t w h i c h disappears in Vira t bec o mes Vira t o nly 3 th at wh ic h
disappears in pr a na bec o mes pr a na o nly ; th a t wh ic h disappear s
in v ij fi ana bec o mes v ij an a o nly 3 th a t w h ic h di sappear s in
a nanda bec o mes anan d a o nly 3 th a t w hic h di s appears in

urya
bec
o
mes
urya
o
nly
t
t
( all th ese ) a tt ain th a t w h ic h is death

less f earless s o rro wless endless and seedle s s

T h en He c o n t inued :
T h a t wh ic h di s appears in th e ear
beco mes ear i t sel f 3 th a t w h ic h disappe ars in th e audible beco mes
th e au dible o nly 3 th a t w h ic h disappears in d ik ( space ) bec o mes
d ik o nly ; th a t w h ic h disappe ars in s u d a ra s a na ( discus ) be co m es
s u d a r s a na o nly : th a t w h ic h disap p ears in ap a na bec o mes ap ana
o nly ; th a t w h ic h disappears in vij ana bec o mes vijana o nly 3
th a t w h ic h disa ppears in a nan da bec o me a nan d a o nly ; th a t
whi c h disappears in t
urya bec o mes t
urya o nly ( all th ese ) a tt ain
th a t w h ic h is dea th less f earless s o rro wless endless and

seedl ess

T h en He c o n t inued : T ha t w h ic h disappears in th e n o se
beco mes n o se o nly ; th a t w h ic h disapp ears in th e o d o ri f er o u s
beco mes o d o rif er o us o nly 3 th a t w h ic h di s appears in p rt
hiv i
hiv i o nly ; t h a t w h ic h disappears in j it
bec o mes p rt
a m ( vic to ry )
bec o mes v ic to ry o nly 3 th a t w h ic h disappears in vy ana
beco mes vy a na o nly 3 t h a t w h ic h di s app ears in v ij ana bec o me s
vij ii ana o nly ; th a t w h ic h di sappears in bliss beco mes bliss o nly ;
tha t w h ic h disappears in t
ury a bec o mes t urya o nly ( a ll th ese )
a ttain th a t w h ic h is dea th less f earless s orr o wles s endless and

s ee dless

Th en He c o n tinued : T h at w h ic h disappears in th e m o u th
b ec o mes th e m o nt
h o nly 3 th a t w h ic h disappears in th e t as t ed
be c o mes th e t as t
ed o nly 3 th a t w h ic h di sapp ears in Varuna
b e co mes Varu na o nly 3 tha t w h ic h disa p pe a rs in so u mya
,

Ra ikv a

S UB LLA -U

PAN I S H AD

7l

Mercury ) bec o mes s o u mya o nly ; th a t w h ic h dis

appears in u dana bec o mes u da na o nly ; th a t w h ic h disappears
e ars
bec
o
mes
o
nly
t
h
a
t
w
h
ic
h
disapp
in
vij ana
I n Vi ii a n a
;
j
bli s s bec o me s bliss o nly ; th a t w hic h disappears in t
urya be
c o mes urya o nly ( all th ese ) a tt ain th a t w h ic h is dea th less

f earless s o rr o wles s endle ss and s eedle s s

T h en He c o n tinued : T h at w h ic h disappears in th e skin

beco mes th e skin o nly 3 th at w h ic h di s appear s in to uc h bec o mes
to uc h o nly 3 th a t w h ic h disappears in vayu bec o mes v ayu o nly ;
th a t w h ic h disappears in cl o ud bec o mes cl o u d o nly ; th a t
w h ic h disappears in sam a na bec o mes sam ana o nly 3 th a t w h ic h
disappears in v ij ana bec o mes vij ana o nly ; th a t w h ic h dis
appears in bli s s bec o mes bliss o nly 3 th a t w h ic h disap pears in

urya
bec
o
mes
urya
o
nly
t
t
( all th ese ) a tt ain th a t w h ic h is

dea th less f earles s s o rr o wless endles s an d seedless

T h en He c o n tinued : T h a t w h ic h di s appears in vak be

c o mes vak o nly ; th a t w h ic h disappears in speec h bec o mes
speec h o nly ; th a t w h ic h disappears in A gn i bec o mes A gni
o nly ; th a t w h ic h disappears i n kum a r a bec o mes kum a r a
o nly ; th at w h ic h disappears in ho s t ili t y bec o mes ho s t ili t y
i tsel f 3 th a t w h ic h disappears in vij ana bec o me v ij ana o nly 3
th a t w h ic h dis appears in bliss bec o mes bliss o nly ; th a t w h ic h
u rya o nly all th ese a t t ain th a t
di s appear s in urya bec o mes t
(
)

w hic h is dea th less f earless s o rr o wle s s endless and s eedless

T h en He c o n t inued : Th a t w h ic h disappears in th e h and
bec o mes th e h and o nly 3 th at w h ic h disappears in t
h a t w h ic h is
li f ted by th e h and bec o mes th a t w h ic h is li ft ed by th e h and ;
th a t w h ic h disappears in Indra bec o mes In d ra o nly 3 th a t w h ic h
disappears in th e nec t ar bec o me s th e nec t ar o nly 3 th a t w h ic h dis
appears in muk h ya b ec o mes muk hya o nly 3 th a t w h ich dis
appears in vij ana bec o mes vij fian a o nly 3 th at w h ic h dis
appears in blisss bec o mes bli s s o nly 3 th a t w h ic h disappears
in t
urya o nly ( all th ese ) a tt ain th a t w h ic h is
u rya bec o mes

death l e ss f earless s o rr o wless en d less and seedle s s

T h en He c o n tinued : T h a t w h ic h disappears in t h e leg be
c o mes th e leg o nly 3 th a t w h ic h disappears in th a t w h ic h is walked
u po n bec o mes th at w hic h is walked up o n ; th a t w hic h disa pp ears
( m oo n

or

THI RT Y MI N O R UPAN ISHAD S

72

in Vis hnu bec o mes Vish nu o nly 3 th a t w h ic h disappears in sa t

ya
bec o mes sat
ya o nly 3 th at w h ic h di sappears in th e suppre s si o n
o f th e brea th and vo ice bec o mes th e suppressi o n of th e brea th
and v o ice ; th a t w h ic h disappears in v ij ana bec o mes vij a n a
o nly 3 th a t w h ic h di s appears in bliss bec o me s bli s s o nly 3 t h at
w h ic h di s appears in t
urya bec o mes t urya o nly ( all t h ese ) a tt ain
th a t w h ic h is death less f earless s o rr o wless endless and

seedles s
T h en He c o n t inued
T h a t w h ic h disappears in th e anus
bec o mes th e anus o nly 3 th a t w h ich disappears in th a t w h ic h is
e x cre t ed bec o mes th a t w h ic h is e x cre t ed 3 th a t w h ic h disappears
rt
u o nly 3 th a t wh ic h disappears i n spiri
M
in M nt
u
bec
o
mes
y
y
t u ons liqu o r bec o mes spiri t u o u s liqu o r o nly ; th a t w hic h d is
appears in h urricane bec o mes h urricane o nly ; th a t w h ic h dis
appears in vij ana beco mes vij ana o nly 3 tha t w h ic h disappears
in bliss bec o mes bliss o nly ; th a t w hic h disappears in t
urya
bec o mes t
urya o nly( a ll th ese ) a tt ain th a t w h ic h is dea th less

f earless s o rro wless endless and seedless

T h en He c o n t inued : T h at w h ic h disap pears in th e geni tals
be c o mes th e geni t als o nly ; th a t w h ic h disappears in th a t w h ic h
is enj o yed bec o mes th a t w h ic h is enj oyed 3 th a t w h ic h disappears
in th at w h ic h is P raj a pat
i bec o mes P raj apa t i o nly ; th a t w h ic h
disappears in n a si n a m bec o mes n asi n am o nly 3 th at w h ic h
disappear s in kurmira bec o mes kurmira o nly 3 th a t w h ic h
di s appea rs in v ij an a bec o mes v ij ana o nly 3 th at w h ic h
di s appears in bliss bec o mes bliss o nly 3 t h a t w h ic h disappears in
urya b ec o mes t urya o nly ( all th ese ) a tt ain th at w hic h is
t

deat h le s s f earles s s o rr o wles s endless and seedless

T h en He c o n tinued : T h a t w h ic h disappears in manas be
c o me s mana s i t s el f ; th a t w h ic h disappears in th e th inkable bec o mes
th e th inkable i t sel f 3 th a t w h ic h dis appears in th e m oo n bec o mes
th e m o o n i t sel f 3 th a t w h ic h disappears in s is u bec o mes s i s u
i t sel f 3 th at w h ic h disappears in s yena bec o mes s yena i t sel f 3 th a t
w h ic h disappears in vij a na bec o mes vij fi ana i t sel f 3 th a t w h ic h
di s ap p ears in anan d a bec o mes a nan d a i t sel f 3 th a t w hi c h
di s ap pears in urya bec o mes t
urya i t sel f ( all th ese ) a tt ain t ha t

w h ic h is dea t
hl es s f earless s o rr o wless endless, and seedless
,

SUBALA - U

PAN I SHAD

73

T h en He c o n tinued :
T h at wh ic h d isapp ears in bu dd h i
bec o mes bu dd hi i t sel f ; th at w h ic h disappears in th e cert
ainly
kn o wable bec o mes th e cert ainly kn o wable i t sel f ; th a t w hic h dis
appears in B rah m a bec o mes B rah m a h imsel f 3 th at w h ich dis
appears in K rshna bec o mes K rsh na h imsel f ; th a t w h ic h dis
appears in S a rya bec o mes S a rya i t sel f 3 th at w h ic h disappears
in vij a na bec o mes v ij ana i tsel f 3 th a t w h ic h disappears in
a nan d a bec o mes a nan d a i t s el f ; th a t w h ic h disappears in t
urya
bec o mes t urya i t
self( all th ese ) a tt ain th a t w h ic h is death less

f earless s o rr o wless endless and seedless

T h en He c o n t inued : T h a t w h ic h disappears in ah a nk ara be
c o mes a h a fi kara i t sel f 3 th a t w h ic h di s appears in th at w h ic h
is ac ted up o n by a h a ii kara bec o mes th a t i t self 3 th a t w h ic h
disappears in R u d ra bec o mes R u d ra h imsel f ; th a t w h ic h di s
appears ih asura bec o mes asura i t sel f 3 th a t w h ic h disappears in
s v et
a bec o mes s v e a i t sel f ; th a t w h ic h disappears in vij fi ana
bec o mes v ij ana i t self 3 th a t w hi c h disappears in anan d a bec o mes
a nan d a i t sel f ; th a t w h ic h disappears in t
urya bec o mes t
urya
i t se l f ( all th ese ) a ttain th a t w h ic h is dea th less f earless s o rro w
les s endless and seedless
T h en He c o n t inued : Th a t w hic h di sap p ears in chi a be
c o mes ch i t
a i t self 3 th a t w h ic h d isappears in th a t w h ic h is ac t ed
t
up o n by ch i t
a bec o mes th a t i t self 3 th a t w h ic h disappears in K she
t
s
h
ra

a
a
bec
o
m
es
K
e
a

r
t
tj
j i t sel f 3 th at w h ic h disappears in b h a
i bec o mes bh asv a i i ts el f 3 th a t wh ch disappears in n a ga
s va t
bec o mes n aga i t sel f 3 th a t w h ic h di sappears in vij ana bec o mes
vij an a i t sel f 3 th a t w h ic h disappears in a nan d a bec o mes a nan d a
i t sel f 3 th a t w h ic h disappears in t
urya bec o m e t
urya i t sel f ( all
th ese ) a tt a in th a t w h ic h is dea th less f earless s orro wle ss e nd

less and seedless

He wh o kn o ws th is as seedless in th is manner bec o mes

hi m
sel f seedless He is nei th er b o rn nor dies n o r is delude d
n o r spli t
n o r burn t n o r cu t yea h e d o es n ot f eel angry and
h ence h e is s aid to be A t
m a capable o f burning all Suc h an
At
m a is nei th er a t t ained by a h undred sayi ngs n o r by ( th e
reading o f ) many scrip t ures n o r by mere in telligence nor by
h earing f ro m oth ers n o r by underst anding no r by Ve d as n o r
,

'

t
t

10

TH I RT Y M I NOR UP AN I SH AD S

74

b y scrip t ures n o r by se v ere t

apas n o r s ankh ya n o r y o ga n o r
O bserv ances o f th e o rders o f th e li f e n o r by any oth er means
D e vote d B ra h ma nas w ho repeat th e
( th an th e fo ll o wing )
Ve d as acc o rding to rules and w ho w o rs h ip Him wi th prai s e a tt ain
Him He w ho is quiescen t sel f c o n t ro lled indi fferen t t o w o rldly
O bj ec t s and resigned h av ing cen t red h is mind o n At
m a sees
At
m a and bec o mes o ne wi th th e At
m a of all as al s o h e w ho

kn o ws th is
,

K H AND A

Th en R a ikva asked Him : O Lo rd w h ere d o all th ings

res t He replied : In th e w o rlds o f Ra s at

a l a ( o r ne th er w o rlds )
In w h a t are th ese ( R a sat
a la w o rlds ) w ov en warp and

w oof ? He replied
In th e w o rlds of Bhh

In w h a t are th ese ( w o rlds o f Bh an) w ov en warp an d w oof ?

He replied
In th e w o rl d s o f B hu va h
In w h a t are th ese ( B hu va h w o rlds ) w ov en warp and

wo o fj?
In th e w o rl ds o f S u v an
In w h a t are th ese ( S u va h w o rl ds ) w ov en warp and w oof ?
In th e w o rlds o f Mah ah
In w h a t are t h e se ( M ah ah w o rlds ) w ov en warp and

w oof ?
In th e Ja na l o ka

In wh at are th ese ( Jana w o rlds ) w ov en warp and w oof ?

In th e Ta p o lo k a

In w h a t are th ese (Ta p oloka s) w ov en warp and w oof ?

In th e Sat
ya l o ka
In w h a t are th ese ( S at
ya w o rlds ) w ov en warp and w oof

In th e P raj a pat
i l o ka
In w h a t are th ese ( P raj apat
i w o rlds ) w ov en warp and

w oof ?
In th e B rah mal oka
In w h a t are th ese ( B ra h ma w o rlds ) w ov en warp and

w oof
In th e S a rv a l o ka

In w h a t are th ese ( Sarv a l okas ) w ov en warp and w oof ?

In At
m a wh ich is B ra hman like be a ds ( in a ro sary) warp wi se

and w oof wise

Th en h e said
A ll th ese res t in A m a and h e w ho kn o ws
he e x po si ti o n o f N irv a na
th is, bec o mes A ma i t sel f T h us is t
,

T HI RTY MI N O R UPAN I SH AD S

76

K HA nD A

XIII

Th e wise man s ho ul d c o nduc t h imsel f like a lad wi th th e

nat ure o f a c h ild wi tho u t c o mpany blameless sil en t and
wise and wi tho u t e x ercising any au tho ri ty T h is descrip t i o n o f
Kai v alya is s t at ed by P raj a pat
i Ha ving fo und wi th cer ti tude
th e supreme seat o ne s ho uld dwell under a t ree wi th to rn cl oth s
u na OO M
a nie d
single
and
engaged
in
sam
a
d
h
i
He
s
ho
uld
be
p
l o nging aft er th e att aining of At
m a and h aving att ained th is
o bjec t h e is desireless his desires h av e decayed He f ears
n o ne tho ug h h e nds th e cause o f dea th in suc h as elep h an t s
li o ns ga d ie s m u s q u it
oes
ic hn e u m a serpen t s Y a ksh a s Ra k
sh a sa s
and Gan d ha r v as He will s t and like a t ree T ho ugh
d o wn h e will nei th er ge t angry n o r t remble He will s t and
ou t
( o r remain ) like a l ot us T ho ug h pierced h e will nei th er ge t
angry n o r t remble He wil l s t and l ike a k a s 3 tho ug h s t ruck h e
will nei th er ge t angry n o r t remble He will s ta nd by Sat
ya
m a is Sat
ya
( t ru th ) since A t
P rt
hivi is th e h ear t ( o r cen t re ) o f all o d o urs 3 a pas is th e
h eart of a ll t as t es ; t
ej as i s th e h ear t o f all fo rms ; v ayu is
t
h e h eart o f all to uc h 3 a k a s is th e h ear t o f all s o unds ;
m
u
f
th
e
h
ear
t
o f g it
a
s
o
r
s
o
unds
is
th
e
h
ear
t
o
a v a kt
a
i
s
3
r
t
)
(
y
y
u
bec
o
mes
o
ne
wi
th
th
e
Supreme
A
nd
all S a t
va s ; and mrt
t
y
n o r asa n o r S a t
asa
T h us
bey o nd Him th ere is nei t h er S a t
is th e e xp o si tio n o f N ir v a na ; th us is th e e x p o si ti o n of th e

Ve d as 3 yea th us is th e e xp o si t i o n o f th e Ve d as
,

,
'

'

'

t
.

K HAND A XIV

i
is
th
e
foo
d
and
a
pas
is
th
e
ea
t
er
a
pas
s th e foo d
;
t
is is th e foo d and v ayu is th e
and jy o t
is ( o r re ) is th e ea ter 3 jy o t
eat er 3 v a yu is th e foo d and a k a s is th e eat er ; and ak as is th e foo d
he ea t ers 3 indriya s are th e foo d and
and th e in driya s ( Organ s ) a re t
m anas is th e ea t er ; manas is th e foo d and bu dd hi is th e ea t er 3
a is th e
a
bu ddhi is t h e foo d and a vya kt
is th e ea t er 3 a vya kt
foo d and a ksha ra is th e ea t er 3 a ksh a ra is th e food and
h e ca us e o f a n e ff ec t be co m
T he c se s nd eff e ct
herein give n o tt
s
se
h e eff e ct o f a higher
ing itse lf t
P r hivi

'

'

au

a re

ca u

S UBALA- U

77

PANI SH AD

n
m
u
bec
o
mes
o
e wi th th e Su p reme
is
th
e
ea
t
er
and
r
t
;
t
y
B ey o nd Him th ere is nei th er S a t
n o r asa t
n o r S a asa
T h us
is th e e xp o si ti o n o f N irv a na and th us is th e e x p o si ti o n o f

th e Ve d as 3 yea th us is th e e x p o si ti o n Of th e Ve d as

m r yu

tt
-

K HAND A XV

A gain R a ikv a asked : 0 Lo rd w h en th is Vij fiana g h ana

g o es o u t
( of th e b o dy o r th e uni v erse ) w h a t d o es i t burn and

ho w ? T o w h ic h He replied : W h en i t g o es away i t burns

pr a na ap ana vy a na u da na sam a na va ira m bha mukh ya an t
ar
y a ma pra bha j a na kum ara s yena k rsh na s v e a and n aga
T h en i t burns p y t
hiv i apas t
ej as v ayu and ak as ; th e n i t
burn s th e waking th e dreaming th e dreamless sleeping and th e
fo urth s t at es as well as th e ma h a rl o ka s and w o rlds h ig h er 3
th en i t burns th e l ok al o ka ( th e h ig h es t w o rld fo rming a limi t
t
o th e oth er w o rlds )
T h en i t burns d h arma and adh arma
T h en i t burns tha t w h ic h is bey o nd is sunless limi tles s and
w o rl dl ess T h en i t burn s mah a t
3 i t burns a vya k a 3 i t burns
u 3 and m rt
u
bec
o
mes
o
n
wi
th
th
e
e
a ksh a ra 3 i t burns m rt
y
y
grea t Lo rd B ey o nd Him t
h ere is nei th er S a t
n o r asa t n o r
asa t T h us is th e e x p o si t i o n o f Nirv a na and th us is th e
Sat
e xp o si ti o n o f th e Ve d as ; yea th us is th e e x p o si t i o n o f th e

Ve d as
-

'

'

'

K HA ND A XVI
T his S u bala B i ja B rah ma U p anis h a d sho uld nei th er be
gi v en o u t
n o r t aug ht t
o o n e w ho h as n ot c o n t r o lled hi s passi o ns
w ho h as n o s o ns w ho h as n ot g o ne to a Guru and h aving be
c o me his disciple h as n ot resided wi th him fo r a year and w ho se
f ami ly and c o nduc t are n ot kn o wn T h ese d o c t rines s ho uld be
t aug ht to h im w ho h as su p reme de voti o n t
o th e Lo rd and as
muc h to h is Guru T h en th ese t ru th s s h ine in h is great s o ul
T h us is th e e x po si ti o n o f Nir vana ; th us is th e e xp o si t i o n of

th e Ve d as 3 yea th us is th e e xp o si ti o n o f th e Ve d as

T E J OB I N D U

1
-

UP A N I SH A D

or

KRSH N A

YA J URV E D A

C H AP T E R I

PARAM D H YANA ( th e supreme medi ta ti o n ) s ho uld be up o n t

ej o
bin d u w h ic h is th e A t
m a o f th e uni v erse w h ic h is sea ted
in th e h eart w h ic h is of th e size of an a to m w h ic h per tains
w hic h is quiescen t and w h ic h is gr o ss and sub t le as als o
t
o S iv a
ab ov e th ese quali ties Th a t al o ne s ho uld be th e d hya na o f
th e Munis a s well as o f men w h ic h is ful l of p ains whi c h is
di fcul t t
o percei v e w h ic h is th e
o medi ta t e o n w h ic h is d i fficul t t
e m ancipa te d o ne w h ic h is decayless and w h ic h is di f cul t t
o
a tta in One w ho se foo d is m o dera te w ho se anger h as bee n c o n
trolled w ho h as gi v en u p all l ov e fo r s o cie t y w ho ha s subdued
his pa ssi o ns w ho h as ov erc o me all pairs ( h eat and c o ld
w ho h as gi v en up his eg o ism w ho d oe s no t
bless any o ne
n o r t ake any thing fro m oth ers and als o w ho g o es w h ere th ey na
t
u ra lly o ug ht n ot to g o and na t urally w o uld n ot g o w h ere th ey
like t
Hamsa
o go suc h perso ns als o o b tain th ree in th e f a ce
o h a v e th ree sea t s
T h erefo re kn o w i t is th e great e s t o f
is s aid t
myst
eries wi tho u t sleep and wi tho u t supp o rt I t is v ery sub tle
That
o f th e fo rm o f S o ma and is th e supreme sea t of Vis h nu
sea t h as th ree f aces th ree gu nas and th ree dha t
u s and is fo rm
less m oti o nless c h angeless s iz ele ss and supp o r tless T ha t
sea t is wi tho u t u pad hi and is ab ov e th e reac h o f speec h and
i
pi it l lig ht a nd b ind i ee d ; hen e the s ee d
s urc e
Te j
f p i it l l i ght
Thi p ba b l y e fers tthe t i a ngl e ppea ing in the di cipl es
-

as

ua

ua

or

ro

rEJos a
'

Urm

79

mind I t is S va bh ava ( S e lf o r nat ure ) reac h able o nly by b h a v a

l
u c tible se a t is a ss o cia t
being
T
h
e
indes
t
r
ss
wi tho u t bliss
e
e
)
(
bey o nd mind di fcul t t
o percei v e emancipa t ed an d c h angeless
I t s ho uld be medi ta t
ed up o n a s th e libera ted th e e t ernal th e
permanen t and th e indes truc tible I t is B rah man is a dhyat
ma
a
i
o
r
s
th
e
dei
t
y
presiding
as
A
m
and
th e h igh es t seat o f
t
(
)
Vish nu I t is inc o ncei v able o f th e n a ture o f Chidat
m a and
ab ov e th e ak as is vo id and n o n vo id and bey o nd th e vo id an d
is abiding in th e h ear t Th ere is ( in I t) nei th er medi t a ti o n no r
medi t a to r no r th e medi t a ted n o r th e n o n medi ta t ed I t is no t
th e uni v erse I t is th e hi g h es t space i t is nei th er supreme n o r
ab ov e th e supreme I t is inc o ncei v able unkn o wable n o n tru th
and n ot th e h igh es t I t is realised by th e M unis bu t th e De v as
d o n ot kn ow th e supreme O ne A v arice delusi o n f ear pride
passi o n anger sin h ea t c o ld h unger th irs t tho ught and
f ancy( all th ese d o n ot e x is t in I t) ( In I t) th ere is n o pri de o f
o ) th e B rah ma na c a s te n o r is th ere th e c o llec ti o n of
( bel o nging t
th e kn ot o f sal v ati o n ( In I t ) th ere is n o f ear n o h appine s s n o
pains nei th er f ame n o r di sgrace T h at w h ic h is wi tho u t th ese
s ta t es is th e supreme B rah m an
Yama ( fo rbearance ) niyama ( rel igi o us o bserv ance ) t
yaga
t
o
renuncia
t
i
o
n
m
o
una
silence
acc
o
rding
t
ime
and
place
)
(
)
(
seeing all b o dies as equal th e
asana ( p o s t ure ) m l a ba ndha
p o si ti o n of th e eye pr a na s a mya m a na ( c o n tr ol o f breath )
a
s
d
h
ra
a
ma
d
h
y
na
u bj uga t i o n of th e senses )
a
a
h
a
ra
a
ra t
n
(
y
p
and sam ad h i th ese are sp o ken o f as th e part s ( of y o ga ) in
o rder T h a t is called yama in w h ic h o ne c on t ro ls al l h is o rgans
vi ana th a t a ll is B rah man ;
sense
and
ac
t
i
o
ns
th
r
o
ug
h
th
e
o
f
)
j
(
th is s ho uld be prac tised oft en and oft en N iyama in w h ich
th ere is th e supreme blis s enj oyed th r o ugh th e o wing ( o r
inclinati o n ) of th e mind to w ards th ings o f th e same ( spiri tual )
kind ( vi a
B rah man ) and th e aband o ning of th ings di ffering
f ro m o ne an oth er is prac tised by th e sages as a rule In t
y aga
( renunciati o n ) o ne aband o ns th e mani f es t a ti o ns ( o r o bjec t s ) o f
th e uni v erse th ro ugh th e c o gni ti o n o f A t m a th a t is S a t
and C h i t
Th is is prac tise d by th e great and is th e gi v er of imme d ia te sa l v a
h e st
a nd po in t
h e s pa rt
o
f
ve di nt
s of
oga a re e pl ai ned h ere fro m t
a
All t
y
.

ura m su s ns

T H IRTY MINO R

8O

ti o n Mo una ( th e silence ) in w h ich wi tho u t reac h ing T h at

speec h re t urns al o ng wi th mind is t to be a tt ained by th e
Yo gins and s ho uld be e v er w o rs h ipped by th e ign o ran t ( e v en )
H o w is i t p o ssible t
Th a t
f ro m w h ic h speec h re
o S peak of
t urns H o w sho u ld i t be described as th e univ erse a s th ere is n o

w o rd t
I t is T h a t wh ic h is ( re a lly ) called
o describe i t ?
silence and w hi c h is nat urally unders too d ( a s such ) T h ere
is silence in c h ildren bu t wi th w o rds ( lat ent ) wh ereas th e kn o w
ers o f B rah man h av e i t ( silence ) bu t wi tho u t w o rds Th at
s ho u ld be kn o wn a s th e l o ne ly seat in w h ic h th ere is n o man
in th e beginning mid d l e o r end and th ro ugh w hi c h all th is
( uni v erse ) is f ully perv aded T h e illusi o n o f B rah m a and al l
oth er beings ta kes p l ace wi th in o ne t winkling ( of His eye )
T h a t s ho uld be kn o wn a s asa na ( p o s t ure ) in w h ic h o ne h a s wi th
ease and wi tho u t f atigue ( unin t erru p ted ) medit a ti o n of B ra h man ;
th at is de scribed by th e w o rd k ala ( time) th at is endles s bliss
and th a t is s e co n d le s s Ev ery th ing else is th e des tr o yer of
h appiness Th a t is called siddhasa na ( si dd h a p o s t ure ) in w h ic h
th e si dd h as ( psyc h ical pers o nages) h av e succeeded in realising
th e e ndless One a s th e supp o r t o f th e uni v erse c o n ta ining all
th e elemen ts e tc T h a t is called th e m la ba nd ha w h ic h is
hr o u gh w h ich th e r oot C h i t
th e Mu la ( root ) o f all w orlds and t
a
t
is ( ban d h a) b o und I t s ho uld be always prac tised by th e
,

Raj a yo gin s

O ne af t
er h av ing kn o wn th e equali ty o f th e angas ( o r
par ts o f yo ga) p oin t to o ne and th e sam e B rah man s ho uld be
abs o rbed in th a t equal ( o r uni fo rm ) B rah man ; i f n ot th ere is
n ot th a t equali ty ( attained ) T h en like a dry tree th ere is
s t raight ness ( o r uni fo rmi ty th r o ug ho u t ) M aking o ne s visi o n
f u ll o f spiri t ual wisd o m o ne s ho uld l oo k up o n th e w o rld as f ull
T h at visi o n is v ery n oble I t is ( general ly ) aimed
o f B rah man
a t th e tip o f th e n o se ; bu t i t s ho ul d be direc te d to wards th a t
seat ( of B rah man ) w h erein th e cessati o n o f seer th e seen and
sig ht will t ake place and n ot to wards th e t
i p o f th e n o s eL Th a t is
cal led pr anay ama ( t
he c o n tr o l o f breath ) in w h ic h th e re is th e
c o n t ro l o f th e m o di cati o ns ( of mind ) th r oug h th e c o gni ti o n o f
at es o f chi t
a a nd oth ers Th e c h ec kin g o f
B ra h man in al l th e s t
t
,

'

81

u
O
J
BI
N
u
r
p U PAN I sH A n

( th e c o ncep ti o n o f th e reali ty of) th e uni v erse is said to

be e x pira ti o n T h e c o ncep ti o n of I am B rah man is in

sp irati o n Th e ho lding o n ( l o ng ) to this c o ncep ti o n wi tho u t
agi tati o n is cessat i o n o f breath Suc h is th e prac tice o f th e
enlig ht ened T h e ign o ran t clo se th eir n o se
T h at s ho uld
be kn o wn as p ra t
m a ( e v en )
yah a ra th r o ug h w h ic h o ne sees A t
in th e o bj ec t s o f sense and pleases c h it
a th r o ug h manas
t
I t s ho uld be prac tised oft en and o ften T h r o u g h seeing
B rah man w h ere v er th e mind go es th e d hara na o f th e mind
is o b t ained D h arana is tho ught of h ighly by th e wise
By
d harana is mean t th at s t at e w h ere o ne indulges in th e

h
oo
d
tho
ug
ht
I
am
B
ra
m
n
al
o
ne
and
is
wi
tho
u
t
any
g
a
supp o rt
T h is d hy ana is th e gi v er o f supreme bliss B eing
rs t in a s t a t e of c h angelessness and th en tho r o u gh ly fo r
ge tt ing ( e v en ) th at s tat e o wing to th e c o gni ti o n of th e ( t r u e )
na t ure o f B rah manth is is called samad h i T h is kind of bliss
sho ul d be prac tised ( o r enj oyed ) by a wise p ers o n t ill h is c o gu i
ti o n i tsel f uni t ed in a m o men t wi th th e s t at e o f p ra t
A
m
a
a)
t
(
y g
T h en th is King of Y o gins bec o mes a Si dd h a and is wi thou t any
aid ( o u t side h imsel f) T h en h e will attain a s tat e ine x p ressible
a nd un th inkable
h e fo ll o wing o bs t acles arise
Wh en sam adh i is prac tise d t
wi th great fo rce absence o f right inquiry laziness inclinati o n
amas dis trac ti o n
t
o enj oymen t abs o rp t i o n ( in ma t erial o bj ec t )
t
impatience sweat and ab s en t mindedness A ll th e s e o bs t acles
s ho uld be ov erc o me by inquirers in to B rah man T h ro ug h b h av a
is ( w o rldly tho ug ht s ) o ne ge t s in to th e m T h r o u g h s u nya
v rt
t
o ne
ge ts in to th em B u t
is ( vo id o r emp ty tho u g ht s )
v rt
t
th ro ugh th e vrt
is of B rah man o ne ge t s f u llness T h ere fo re o n e
t
s ho uld de v el o p f ullness th ro ug h thi s means ( o f B rah man ) He
w ho aband o ns th is v yt
t
i o f B rah man w h ich is v ery p u ri fying
and supreme th at man li v es in v ain like a beas t B u t h e who
unders tands th is v yt
t
i ( of B ra h man ) and h aving un d ers too d i t
makes ad v ances in i t bec o mes a g oo d and blessed pers o n d e s e rv
T ho se w ho are
ing t
o be w o rs h ipped by th e th ree w o rld s
grea tly de v el o ped th r o ugh th e ripening ( of th eir pas t karmas )
a ttain th e s t
at e o f B rah man ; oth ers are simply reci t ers of w o rds
,

'

11

T H I RT Y M IN OR

82

urs

m sm ns

Tho se w ho are cle v er in argumen t s ab o u t B rah man bu t are wi th

o u t th e ac ti o n per t aining to B rah man a n d wh o are gr eatly a t
t
a ch e d to th e w o rld tho se cer t ainly are b o rn again and again ( in
th is w o rl d ) th ro u gh th eir a j ana ; ( th e fo rmer ) ne v er remain e v en
fo r h al f a m o men twi tho u t th e vyt
ti o f B rah man like B rah ma
and oth ers Sanaka e t c S uka and oth ers W h en a cause
is subjec t t
s cau s e
o c h anges i t ( as an e ff ec t ) m u s t als o h a v e i t
W h en th e cause ceases to e x is t in t ru th th e e ff ec t perish es
th r ou gh right discriminati o n T h en th at subs t ance ( o r prin
A fter
c ip l e ) w h i c h i s bey o nd th e S c o pe o f w o rds remain s pure
i j nana ari s es in th eir puried mind th r o u g h medi t a
th at v rt
t
t i o n wi th t ran s cenden t al energy th ere arise s a rm cer ti tude
A fte r reducing th e v isible in to th e in visible s t at e o n e sho uld see
e v ery th ing as B ra h man T h e wise s ho uld e v er s ta y in bliss
wi th th eir unders t anding full o f th e essence o f C hi t T h us ends
th e rs t c h ap t er of Te j o bindu
,

'

C HAPT ER II
T h en th e Kum ara asked S i v a
Pl ease e x plain t
o me

ra
th e nat ure o f C hinm at
th at is th e par tless n o n dual essence
T h e great S i v a replied : Th e part
les s n o n dual es s ence is th e
v isible I t is th e w o rld i t is th e e xist ence i t is th e Sel f i t is
man t
ra i t is ac ti o n i t is s piri t ual wisd o m i t is wa te r I t is th e
ear th i t is ak as i t is th e b oo ks i t is th e th ree Ve d as i t is th e
B rah man i t is th e religi o us vo w i t i s Ji va i t is A ja ( th e unb o r n)
i t is B rah m a i t is Vish nu i t is R u d ra i t is I i t is A t
m a i t is
th e G u ru I t is th e aim i t is sacrice i t is th e b o dy i t is manas
i t is c h it
a i t is h appiness i t is Vi dy a i t is th e u nd i e re nt
ia t
ed
t
i t is th e e t
ernal i t is th e supreme i t is e v ery th ing 0 si x f aced
No ne n o ne bu t I t ; I t
d i e re ntf r o m I t th ere is n oth ing
o ne
is I I t is gr o ss i t is s ub tle i t is kn o wable i t is tho u ; i t is th e
my s t eri o u s ; i t is th e kn o wer i t is e x is t ence i t is m oth er i t is
f a th er i t is br oth er i t is h usband i t is S u t
ra ( At
m a) i t is Vira t
'

'

h e Pu ri na s wh o re f e d t
S na k is ne of t
h e fo
K m a a s in t
o c at
e S ka
h s n of V d Vy s
i t
is t
h e son of S iva ca ll e d K art
ik ey a t
he si fa ce d sym b o l i ing
Th e K m a
h si fa ce d M a rs in o ne se nse
t
1

x-

ur

a-

re

us

x-

ra

T H I R TY M IN O R

84

UPAN I SHAD S

are n oth ing wi tho u t C hinmat

ra
Ev ery th ing is fro m Chinmat
ra
.

ra
i s C hin m at
s o f ar
Wh at e v er is seen and ho w e v er seen it
ra
W h at e ver e xis ts and ho we v er dis t an t is C hinm at
Wh a te v er
elem en t s e xis t wh at ev er is percei v ed and w h at e v er is V e d ant
a
all th e s e are C hinm at
ra
Wi tho u t C hinm at
ra th ere is n o m ot i o n
ra
n o M ok sh a and n o g o al aimed at Ev ery th ing is C hinm at
B rah man th at is th e par t less no n dual essence is kn o wn to be n o
th ing bu t
T ho u O Lo rd ar t th e par tless n o n dual e s
ra
C h in mat
sence ( s t at ed ) in th e b ooks in me in T h ee and in th e ruler He
w ho th us percei v e s I as o f o n e ho m o genei ty ( perv ading e v ery
w h ere ) will a t o nce be emancipat ed th r o ug h th is spiri tu al
wisd o m He is h is o wn Guru wi th th is pr ofo und spiri t ual

T h us ends th e sec o nd ch ap t er o f Te j o bind u

w isd o m
.

C HAPT ER III
T h e Kum a ra addressed h is f a th er ( again ) : Pleas e e x plain t
o

To wh ic h th e grea t S i v a said
me th e realisati o n of A t
ma
I
am of th e nat ure o f th e P a ra bra h m a n I am th e supreme
bliss I am s o lely of th e nat ure o f di vine wisdo m I am th e
so le supreme th e s o le quiescence th e s o le C h inmaya th e s o le nu
c o ndi ti o ne d th e s o le permanen t and th e s o le Sa t
v a I am th e I
th a t h as gi v en up I I am o ne th a t is wi tho u t any th ing I am
f ull o f C hida ka s I am th e s o le fo ur th o ne I a m th e s o le o ne
ab ov e th e fo urth ( s ta t e o f t
urya ) I am o f th e nat ure of ( pure )
c onscio usness I am e v er o f th e nat ure of th e bliss c onsci o usness
I am of th e nat ure o f th e n o n dual I am e v er o f a pure nat ure
s o lely o f th e na t ure of di v ine wisd o m o f th e na t ure o f h app iness
wi tho u t f ancies desires o r diseas es o f th e nat ure o f b liss
ia t
io n s and o f th e na t ure o f th e
wi tho u t ch anges o r d iif e re nt
ra
e t ernal o n e essence and C hinmat
My real nature is inde
scribable of endless bli s s th e bliss ab ov e S a t
and C hi t
and th e in
I am bey o nd reac h o f manas and speec h
t
e ri o r o f th e in t eri o r
m ic bliss true bliss and o n e w ho plays
I am of th e na t ure o f At
wi th ( my ) At
m a I am At
ma and S a
M y na t ure is At
mic spiri t ual e ffulgence I am th e e s sence o f th e jy o t
is o f
he
At
m a I am wi tho u t beginning middl e o r end I am like t
'

E
B
I
N
U
J
O
T
D

UPA N I SHA D

85

I am s o lely S a t
A nan d a and C h i t
w h ic h is unc o ndi ti o ned
and pure I am th e S a ch chidana n da th a t is e t ernal enlig hten
ed and pure I am e v er Of th e nat ure of th e e t ernal S esh a
serpen
t
t
ime
I
am
e
v
er
bey
o
nd
all
M
y
na
t
ure
is
bey
o
nd
)
(
fo rm My fo rm is s u preme akas My nature is o f th e bliss o f
earth I am e v er wi tho u t speech M y na t ure is th e all sea t
( fo undat i o n Of all ) I am e v er reple t e wi th c o nsci o usness wi th
th e a tt ac h men t o f b o dy wi tho u t tho ug ht wi tho u t th e m o d i
ou t
io n s o f c h it
c a t
a th e s ole essence of C hidat
m a bey o nd th e
t
visibili ty of all and o f th e fo rm o f visi o n My nat ure is e v er
f ull I am e v er f ully c o nt en t ed th e all and B rah man and th e
v ery c o nsci o usness 3 I am I
My nat ure is o f th e ear th I
am th e great At
ma and th e supreme o f th e supreme 3 I appear
so me times as diff eren t fro m mysel f 3 s o me tim es as p o ssessing a
b o dy s o me times as a pupil and s o me times as th e basis of th e
w o rlds I am bey o nd th e three peri o ds Of time am w o rsh ipped
by th e Ve d as am de t ermined by th e sciences and am x ed in
th e c h i t
a T h ere is n oth ing le ft o u t
by me nei th er th e ear th
t
no r any oth er o bj ec t s h ere
Kn o w th at th ere is n oth ing wh ic h
I am B rah m a a Si dd h a th e e t ernally pure
is o u to f mysel f
n o n dual o ne B rah man wi tho u t o ld age o r death I s h ine by
m a my o wn g o al enj oy mysel f play in
mysel f 3 I am my o wn At
mysel f h av e my o wn spiri t ual eff ulgence am my o wn grea tness
and am used t
o play in my o wn A t
m a l oo k o n my o wn A t
m a and
am in myse lf h appily seated I h av e my o wn At
m a as th e
residue s tay in my o wn c o nsci o usness and play h appily in th e
kingd o m o f my o wn At
ma Si tting o n th e real th r o ne o f my
o wn At
ma I th ink o f n othing else bu t my o wn A t
ma I am
C h id rup a al o ne B ra h man al o ne S a ch chida na n d a th e sec o nd
less th e o ne reple te wi th bl iss and th e s ole B rah man
and e v er wi tho u t any th ing h av e th e bliss of my o w n A t
ma
th e unc o ndi ti o ned bliss and am al ways A t
ma A kas I al o ne am
a
s
u
n
in th e h ear t l ike Chidad it
th
e
c
o
nsci
o
usness
(
) I am
y
co n t en t in my o wn At
ma h av e n o fo rm o r n o decay am wi tho u t
th e number o ne h av e th e nat ure o f an u nco n dit
io no d a n d
emancipa ted o n e and I am sub tler th an aka s 3 I am wi th
th e exis tence O f beginning or end of th e na tu re of t
ou t
he
s ky

'

'

'

'

T H I RT Y M I N O R

86

URAN I S HAns

all illuminat ing th e bliss great er th an th e grea t o f th e s o le

nat ure o f S a t
of th e nat ure of
o f th e nat ure o f pure M o k s h a
t ruth and bliss f ull o f spiri t ual wi s do m and bliss of th e nat ure
o f wisd o m al o ne and of th e na t ure o f S a ch c hid ana n d a
A ll th is
is B rah man al o ne T h ere is n o ne other th a n B rah man and th a t
is I
I am B ra h man th at is S a t
and bliss and th e ancien t T h e
w o rd tho u and th e wo rd th a t are n ot diff eren t fr o m me
I am of th e na ture Of c o nsci o u s ness I am al o ne th e grea t
S i v a I am bey o nd th e nat ure of e x is te n ce I am of th e na
t ure o f h appine s s A s th ere is n oth ing th a t can wi t ness me I
am w i tho u t th e s t a t e of wi t ness B eing purely of th e na ture o f
B rah man I am th e e t ernal At
m a I al o ne am th e Ad is e sh a ( th e
prime v al S esh a)
I al o ne am th e S es h a I am wi tho u t name
and fo rm o f th e nat ure o f bli s s of th e nat ure of being u npe r
and of th e na ture of all beings 3 I h av e
ce iva ble by th e senses
nei th er b o ndage n o r sal v ati o n I am of th e fo rm o f e te rn a l
bliss I am th e prim e v al c o nsci o usness al o ne, th e part less a nd
no n dual essence
bey o nd reac h o f speec h an d mind o f t
he
nat ure of bliss e v ery wh ere o f th e na ture o f fullness e v erywh ere
of th e nat ure o f ear thly b lis s of th e nat ure of c o n ten t men t
e v eryw h ere th e su preme nec tary essence and th e o ne and
sec o n d l e s s S a t
B rah man T h ere is n o d o ub t o f i t I am o f
th e nat ure o f all vo id I am th e o ne th at is gi v en o u t by th e Ve d as
I a m of th e na ture of th e emancipat ed and emancipati o n of
Nir va nic bliss of tru th and wisd o m o f S a al o ne and bliss O f
th e o ne bey o nd th e fo ur th of o ne wi tho u t f ancy and e v er o f th e
na t ure of A j a ( th e unb o rn ) I am wi tho u t passi o n o r f aul ts I
am th e pure th e enlighte ned th e e te rnal th e all per v ading and
Of th e na t ure o f th e signicance of O m o f th e sp otless and of
C h i t I am nei th er e x is ting n o r n o n e xis ting I am n ot o f th e
nat ure o f any th ing I am of th e nat ure o f th e ac ti o nless
I am
witho u t parts I h av e n o semblance n o manas n o sense n o
b ud d h i n o c h ange n o ne o f th e th ree b o dies nei th er th e waki ng
dreami ng o r dreaml e ss sleeping s ta t es I am nei t
h e r o f th e nat ure
of th e th r e e p a i ns n o r o f th e th ree desi res
I h av e nei th er
-

'

'

'

T HI RT Y M I NO R

88

UPAN I SHAD S

ki ll s th e dem o n o f no n A m a Th e th underb o l t I am B rah man

c l ears all th e hi ll o f n ot A t m a T h e w h eel I am B rah man de
s tr oys th e asura s o f n ot A t m a Th e man t
ra I am B ra h man w ill
relie v e a ll ( pers o ns ) T h e man t
ra I am B rah man gi v es spiri t
ual w isd o m and bliss Th ere are se v en cro res o f grea t man t
ras
and th ere are vra t
a s ( vo w s ) o f ( o r yielding ) h undred cr o res o f
birth s Hav ing giv en up all oth er man t
ra s o n e sho uld e v er
prac tise th i s man ra He o b t ains at o nce sal v ati o n and th ere is
n ot e v en a par ticle o f d o ub t ab o u t i t T h us ends th e th ird c h ap ter

o f th e Te o bin d u Upanis h ad
j
-

C HAPT E R IV
o me
Kum ara asked th e great Lo r d
Ple a se e xplain t
i ( emb o di ed sal v ati o n ) and Vid e h a mu k i
th e nat ure Of Ji v a nm u k t
T o w h ic h th e great S i v a replied :
( disemb o died
I am Chida ma I am Para At
m a I am th e N irgu na great er
th an th e great O ne w ho w ill simply s tay in A t
ma is called a
a
He w ho realises : I am beyo nd th e th ree b odies
J i va nmu kt
I am th e pure c o nsci o usness and I am B rah man is said t
o be a
a
J i va nm u kt
He is said to be a J i va nm u kt
w ho realis es : I
a
am Of th e natu re of th e bliss f u l and o f th e supreme blis s and I
h av e nei th er b o dy n o r any o t
h er th ing e x cep t th e certi t ude I

am B rah man o nly

He is said t
o be a J i va n m u kt
a w ho h as
he
n ot a t all g ot t
I in mysel f bu t wh o s tays in C hinmat
ra
u sne s s )
abs
o
lu
t
e
c
o
nsci
o
al
o
ne
w
ho
se
in
t
eri
o
r
is
o
n
s
ci
o
usness
c
(
ra
al o ne w ho is o nly o f th e n at ure o f C hinm at
w ho se A t
m a is
Of th e nat u re of th e all f ul l w ho h as A t
m a le ft ov er in all w ho
is de vo t
ed t
bliss w ho is undiff eren tiat ed wh o is all fu ll of
o
th e nat ure of c o n s ci o u sness who se A t
ma is of th e nat u re o f
p u re c o n s ci o usne ss w ho h a s gi v en u p all afni tie s ( fo r Objec t s )
w ho h a s unc o ndi ti o ned bliss w ho se A t
m a is tranq u il w ho h as
g ot n o oth er tho ught ( th an I ts el f ) and who is de vo id of th e
tho u ght o f th e e xis t ence of any th ing He is said t
o be a J i v an
I h av e n o ch i t
a n o bu dd h i no ah a nk ara
m u kt
a w h o realise s
t
n o sense n o b o dy a t any time n o pranas no M ay a n o passi o n
and n o a nger I am th e great I ha v e n othing of th es e o bj ec ts o r

Th e

89

EJ
O
BI
N
U
T
n UP AN I SHA I)

th e w o rl d a nd I h av e n o sin n o c h arac t eris tics n o eye n o ma

n a s n o ear no n o se n o to ngue n o h and n o waking n o dreaming
He is said to be
o r causal s t a t e in th e leas t o r th e fo ur th s t a t e
a w ho real ises
a J iva nm u kt
A ll th is is n ot mine I h av e n o time
n o sp a ce n o Objec t n o tho ug ht n o su ana ( bath ing) n o sa ndhyas
j
unc
t
i
o
n
peri
o
d
cerem
o
nies
n
o
dei
t
y
n
o
place
n
o
sacred
p
l
ces
a
)
(
n o w o rs hi p n o spiri t ual wisd o m n o seat n o relat i v e n o birth
n o speech n o weal th n o virt ue n o vice n o duty n o auspici o usness
n o Ji va n ot e v en th e th ree w o rlds n o sal v ati o n n o duali ty no
Ve d a s n o mandato ry rules n o pr ox imi ty n o dis t ance n o kn o w
ledge n o secrecy n o Guru n o disciple n o diminu ti o n, n o e xcess,
n o B rah ma n o Vis h nu n o R u d ra n o m oo n n o earth n o wat er
n o v ayu n o ak as n o agni n o clan n o laksh ya (O bj ec t aimed
at) n o mund a ne e xis t ence n o medi ta to r n o obj ec t of medi t ati o n ,
n o manas n o c ol d n o h ea t n o th irs t n o h unger n o friend n o
fo e n o ill usi o n n o v ic to ry n o pas t presen t o r fu t ure n o
quar te rs n oth ing to be said o r h eard in th e leas t, n oth ing to be
g o ne ( or attained ) to n oth ing to be c o n templat ed enj oyed o r
remembered n o e nj oymen t n o desire n o y o ga n o abs o rp ti o n
n o garruli ty n o quie tude n o b o ndage n o l ov e n o j oy n o
ins tan t j o y n o h ugeness n o smallness nei th er length n o r
s ho rt ness nei th er increase n o r decrease nei th er a d hyaro p a
d
o f th a t c o ncep t i o n )
illus
o
ry
a
tt
ribu
t
i
o
n
n
o
r
wi
th
drawal
a
a
v
a
a
)
(
(
p
n o o neness n o manyness n o blindness n o dullness n o skill n o
es h n o bl oo d n o lymp h n o skin n o marr o w n o b o ne n o skin
n o ne of th e se ven dh at
u s n o w h i t eness n o redness n o blueness
n o h eat n o gain nei th er imp o r t ance n o r n o n imp o r t ance n o
delusi o n n o perse v erance n o mys t ery n o race n oth ing to be
aband o ned o r recei v ed n oth ing to be laugh ed a t n o p olicy n o
religi o us v o w n o f aul t n o bewailmen t s no h appiness nei th er
k no wer n o r kn o wledge n o r th e kn o wable n o Sel f n oth ing
bel ongin g to y o u o r to me nei th er y o u n o r I and nei th er o l d
age n o r y o u th n o r man hoo d 3 bu t I am cert ainly B rah man
I
am cer tainly B rah man I am C h i I am C h it He is said t
o
be a J i va nm u kt
a w ho c o gnizes :
I am B ra h man al o ne I am C h i t
al o ne I am th e supreme
N O d o ub t need be en tert ained abo u t
th is ; I am Ham sa i tself I re main o f my o wn will I ca n se e
of

12

THI RT Y M I N O R

90

URAN I S HAns

myse l f th r o ugh mysel f I reign h appy in th e kingd o m o f At

ma
and enj o y in myself th e bli ss of my o w n A t
ma
He is a J i v an
m a kt
a w ho is h imsel f th e fo rem o s t and th e o ne undaun ted per
so n w ho is h imse l f th e l o rd and res t s in h is o wn Sel f
a w ho h as bec o me B rah man
He is a Vid eh a mu kt
w ho se
At
ma h as attained quiescence w ho is o f th e nat ure of B r ah mic
bliss w ho is h appy w ho is o f a pure natu re and w ho is a great
a w ho remains
m o uni ( o bser v er o f silence ) He is a Vide ha m u kt
in C hinm at
ra
al o ne wi tho u t ( e v en ) th inking th us
I am all
At
ma th e A t
ma th at is equal ( o r th e same ) in a ll t
h e pure wi th
th e n o n dual th e all th e se lf o nly th e bir th
o u to ne
he undecayi ng A t
less and th e death less I am my self t
ma tha t
is th e o bj ec t aimed a t th e sp o r ting th e silen t th e b li ss ful th e
bel ov ed and th e b o ndless sal v ati o nI am B rah man al o neI am
a w ho h a ving aband o ned th e
C h it
He is a Vid e h a m u kt
a l o ne
tho ught
I al o ne am th e B rah ma n is lled wi th b lis s He is a
a w ho h av ing gi v en up th e c ert ain ty of th e e x is t ence o r
Vid e h a m u kt
n o n e xistence o f all o bj ec t s is pure C hi dana nda ( th e c o nsci o usness
bli ss) w ho h aving aband o ned ( th e tho ught) : I am B rahm an
n
o
r
I
am
n
ot
B
ra
h
man
d
o
es
o
t
mingle
h
is
A
m
wi
th
any
th
ing
a
t
( )
anyw h ere o r a t a ny t ime w ho is e v er sil en t wi th th e silence o f
Sat
ya w ho d o es n oth ing w ho h as g o ne bey o nd gu nas w ho se
At
m a h as bec o me th e A ll th e grea t and th e purier o f th e
elemen t s w ho d o es n ot c o gnize th e c h ange o f time ma tte r
place h imsel f o r oth er di ff erences w ho d o es n ot s e e ( th e d i e r
ence o f) I
tho u th is o r th at w ho being o f th e nat ure o f
t ime is ye t wi tho u t i t w ho se A t
ma is vo id sub tle and uni v ersal
b u t ye t wi tho u t ( th em ) w ho se At
m a is div ine and ye t wi tho u t
De vas w ho se At
ma is measu rable and ye t wi tho u t measure who se
At
m a is wi tho u t inert
ness and wi th in e v ery o ne w ho se At
m a is
de vo id o f any s a nka lp a w ho th inks always I am C hinmat
ra I
am simply Param at
man I am o nly of t
h e na t ure of spiri t ual
wisd o m I am o nly o f th e nat ure of S a t
I am afraid o f n othi ng
in th is w o r l d and w ho is wi tho u t th e c o ncep ti o n of De v as Ve d as
and sciences A ll this is c o nsci o usness
and regards all as
vo id He is a Vid e h a mu k a w ho h a s realised h imsel f t
o be
C h ait
anya al o ne w ho is remaining a t ease in th e plea s u re garden
,

TH IR TY M IN O R

92

U PAN I SHAns

th e A t
ma per v ading th e h eart of all w h ic h is n ot s tained by
any th ing bu tw hic h h as n o A t
m a 3 I am th e At
m a w ho se
nature is c h angeless I am th e quiesce nt A m a 3 and I am th e
m any A t
ma an d th a t
ma
He who d o es n ot th ink th is is Ji vat
is P a ra m at
ma is of th e natu re of th e emancipated
m a w ho se A t
and th e n o n emancipat ed bu t wi tho u t emancipati o n o r b o ndage
w ho se A t m a is of th e nat ure O f th e dual and th e n o n dual o ne
bu t wi tho u t duali ty and n o n duali ty 3 w ho se At
m a is of th e
natu re o f th e A ll and th e n o n All bu t
wi tho u t th em 3 w ho se
At
ma is o f th e nat ure of th e h appiness arising f ro m O bjec t s
o b t ained and enj oyed bu t wi tho u t i t ; and w ho is de vo id o f any
a
He who se A t ma is
k a lp a suc h a m a n is a Vid e h a m u kt
sa n
par tless s t ainless enlightened Purush a wi tho u t bliss e t c
of th e nat ure o f th e th ree peri o ds of
o f th e na t ure o f nec t ar
ma is en tire and n o n mea
time bu t wi tho u t th em 3 w ho se At
being subj ec t to pr oof tho ug h wi tho u t proof 3 w ho se
s u ra bl e
At
m a is th e e ternal and th e wi tness bu t wi tho u t e ternali ty
ma is of th e nat ure of th e s e c o ndl e ss who
and wi tness 3 w ho se At
is th e sel f s h ining o ne wi tho u t a sec o nd w ho se A t
m a cann ot be
measured by Vi dy a and a vi dy a bu t
wi tho u t th em 3 w ho se A m a
i o ne d ne s s o r unc o ndi ti o nedness w ho is wi tho u t
is wi tho u t co ndi t
this o r th e h ig h er w o rl ds w ho se At
m a is wi tho u t th e si x th ings
beginning wi th s ama w ho is wi tho u t th e qualicati o ns Of th e
aspiran t after sal v ati o n w ho se A m a is w i tho u t gr o ss sub tle
caus a l and th e fo urth b o dies and wi tho u t th e anna prana
manas and vij ana s h eath s 3 w ho se A t
m a is o f t
he nat ure o f
a nan d a ( bliss ) s h eath bu t wi tho u t v e s h ea th s 3 who se A t
m a is
Of th e nat ure o f nirvika lp a is de vo id o f s a nka lp a wi tho u t th e
c h arac teris t ics of th e visible o r th e audible and of th e na ture
o f vo id o w ing to uncea s ing sam a d h i w h o is wi tho u t beginning
middle o r end ; w ho se A m a is de vo id of th e w o rd P ra j ana w ho
is wi tho u t th e idea I am B rah man w ho se A t m a is de vo id ( O f th e
tho ught ) Of tho u ar t w ho is w i tho u t th e tho ug ht this is
m a is de vo id of th a t w h ic h is described by O m
At
m a w ho se At
w ho is ab ov e th e reac h o f any speec h o r th e th ree s t a tes and is
m a w ho se A t
th e indes truc tible and th e C hi d a t
m a is no t
th e o ne
w hic h c an be kn o wn by A t
ma and w ho se A t
ma ha s nei th er
,

'

TE JOBI N

93

u - UPAN I S HA I)

a
n o r darkness Suc h a pers o nage I s a Vide ha mu kt
Loo k
o nly up o n A t
ma 3 kn o w I t a s y o ur o w n E nj oy y o ur At
m a y o ur
sel f and s t ay in peace 0 six f aced o ne be c o n ten t in y o ur
o wn A t
ma be wandering in y o ur o wn A t
m a and be enj oying

y o u r o wn A ma T h en y o u will a tt ain Vide h a m u kt

i

lig ht

C H AP TE R

T h e Sage named Nidagh a addressed th e v enerable Rbhu :

O Lo rd please e x plain to me th e discriminati o n o f A t
m a fr o m

non At
ma
T h e Sage replied th us :

T h e fu r th es t limi t of all v ak ( speec h ) is B rah man ; th e

furth es t limi t to all tho ug ht s is th e Gru ru T h at w h ic h is o f th e
nat ure o f all causes and e e c t
s bu t ye t
wi tho u t th em th at
w h ic h is wi tho u t sa nka lp a of th e nat ure o f all bliss and th e
auspici o us th a t w hi c h is th e great o ne o f th e nat ure o f bliss
th a t w h ic h illuminat es all luminaries and th a t w h ic h is f ull
o f th e bliss o f n a d a
( spiri tual s o und ) wi tho u t any enj oymen t
an d c o n templati o n and bey o nd n adas and kal as ( part s ) t
h at is
At
m a th at is th e I th e indes truc tible B eing de vo id o f a ll
th e d ie re nc e o f A t
ma and n o n At
ma o f h e t er o genei ty and
ho m o genei ty and of quiescence and n o n quiescenceth a t is th e
B eing rem ot e f r o m th e c o n
o n e Jy o is a t th e end of n a d a
th e meaning o f M ah a vakya s)
h a ( II
io n o f M ah a va k yart
c e pt
I am B rah man being de vo id o f o r wi tho u t th e c o n
a s well o f
io n o f th e w o rd and th e meaning and being de vo id o f th e
c e pt
c o ncep ti o n o f th e des truc tible and indes truc tible th a t is th e o ne
is a t th e end o f n a d a
Jyo t
B eing wi tho u t th e c o ncep ti o n I am
th e part less n o n dual essence o r I am th e bliss f ul and being
is a t th e end
o f th e na t ure o f th e o n e bey o nd all th a t is o ne Jy o t
He w ho is de vo id o f th e signicance o f A t
m a ( via
of
m ot i o n ) and de vo id o f S a chchid an a nd a he is al o ne A ma
th e e t ernal He who is u nd e na ble and unreac h able by
th e w o rds o f th e Vedas w ho h a s nei th er e xternals no r
in t ernals and w ho se symb o l is ei th er th e uni v erse o r B ra h
manhe is und o ub te d ly A t
ma He who ha s n o b o dy no r
h e hint
H re in i giv n t
as t
o t
he diff re nce o f f nct
ions b e t
a
wee n a n I ah t
i a nd a G uru
da va t
-

1L

TH I RT Y M I N O R

94

UPAN I SHA ns

is a J i va made up o f th e elemen t s and th eir c o m po unds

w h o h as nei th er fo rm n o r name nei th er th e enj oyable n o r th e
enj oyer nei th er Sa t n o r asa tnei th er preserv ati o n n o r re
generat i o n nei th er gu na n o r n o n gu na th a t is und o ub t
edly my
A m a He w ho h as nei th er th e described n o r descri p ti o n nei th er
s rav ana no r manana nei th er Guru no r disciple nei th er th e
w o rld o f th e D ev as n o r th e D e v as n o r A suras nei th er d u t y no r
n o n duty nei th er th e immaculat e n o r n o n immaculat e nei th er
t ime n o r n o n time n ei th er cert ain ty n o r d o ub t nei th er m an t
ra
n o r n o n man t
ra nei th er science n o r n o n science nei th er th e seer
n o r th e sight w h ic h is sub tle no r th e nec t ar o f time th a t is A t
ma
R es t assured th at n ot At
m a is a mis n o mer T h ere is n o manas
At
ma T h ere is n o w o rld a s n ot A ma O wing t
not
o th e
absence o f all s a nka lp a s and to th e gi ving up o f all ac ti o ns
B rah man al o ne remains and th ere is n o n ot At
m a B eing de vo id
o f th e th ree b o dies th e th ree peri o ds of t ime th e th ree gu nas
o f J i va th e th ree pains and th e th ree w o rlds and fo ll o wing th e
sayi ng All is B rah man kn o w th a t th ere is n oth ing to be kn o wn
th r o ug h th e absence o f c h it
a 3 th ere is n o O ld age th r o ug h th e
t
absence o f b o dy 3 n o m ot i o n th r o ug h th e absence o f l egs 3 n o
ac t i o n th ro ug h th e absence o f h ands ; n o dea th th ro ug h th e
absence o f crea t ures 3 n o h appiness thr o ug h th e absence o f
bu d dh i ; n o virt ue n o puri ty n o f ear n o rep e ti ti o n o f man t
ras
n o Guru no r di sciple T h ere is n o seco nd in th e absence of
W h ere th ere is no tth e sec o nd th ere is n ot th e rs t
o ne
Wh ere th ere is t ru th al o ne th ere is n o n o n t ru th p ossibl e 3 w h ere
th ere is n o n tru th al o ne th ere is n o t ru th po ssible I f y o u regard a
th ing auspici o us a s inauspici o us th en auspici o usness is desired
( a s separa te ) f ro m ina uS picio u sne ss I f y o u regard f ear a s n o n
f ear th en f ear will arise o u t
I f b o ndage s ho u l d
o f n o n f ear
beco me emancipa ti o n th en in th e absen c e o f b o ndage will be n o
emancipati o n I f bir th S ho ul d imply death th en in th e a b
sence o f bir th th ere is n o dea th I f tho u s ho uld imply
I th en in th e absence o f tho u th ere is n o I
I f thi s

s ho uld b e th at
thi s d o es n ot e x is t in th e absence o f
th at
I f being S ho uld imply no n being th en n o n being wil l
imply being I f a n e ff ec t implies a ca use th en in th e a bsence
,

'

TH I R TY M I NO R

96

UPANI SHAns

y o ga th en A ll a re and are n ot N ei th er day n o r night nei th er

bath ing n o r c o n t emplating nei th er delusi o n n o r n o n delusi o n
all h ese d o n ot e xis t th en Kn o w th at is n o n ot A t
ma

T h e Ve d as Scien ces Puranas eff ec t and cause I s va ra

and th e w o rld and th e elemen t s and m ankind all th ese are
unreal T h ere is n o d o ub t o f i t Bo ndage sal va ti o n h appiness
relati v es medi ta ti o n c h i t
a th e D e v a s th e dem o ns th e sec o n
t
dary and th e primary th e h ig h and th e l o w all th ese are unreal
T h ere is n o d o u b t Of i t Wh ate v er is u tt ered by th e m o u th
w h a te v er is w illed by s a nka lp a wh a te v er is tho ught by manas
Wh a te v er is de termined by th e bu d d hi
a ll th ese are unreal
w h at e v er is c o gnized by c h it
a w h at e v er is discussed by th e
t
religio us b oo ks w h at e v er is seen by th e eye a nd h eard by th e
ears and w h ate v er e xis ts as S a t
as als o th e ear th e eye and
th e limbs
Wh at e v er is d e scribe d as suc h
a ll th ese are unreal
and suc h w h a te v er is tho ug ht a s so and so all th e e xis t ing
tho ug hts such as tho u ar t I
th a t is thi s and He is I and
w h a te v er h appens in m o ks h a as als o all s a nka lpa s delusi o n
illus o ry attrib u ti o n mys t eries and all th e di v ersi ties o f enj oy
men t and sin all th ese d o n ot e x is t S O is als o n ot A t
ma
M ine and th ine m y and th y for me and fo r th ee by m e
and by th ee all th ese are unreal ( Th e s t at emen t) th at Vis h nu
R u d ra is th e de
is th e preser v er B ra h m a is th e creato r
s tr oyerkn o w tha t th ese und o ub tedly are f alse
B ath ing
u tt erings o f man t
ras j apas ( religi o us aus teri ties ) ho ma
ra
( sacrice ) s t udy o f th e Ve d as w o rs h ip Of th e D ev as man t
an t
ra ass o ciati o n wi th th e g oo d th e un fo lding o f th e
t
f aul ts Of gu nas th e w o rking o f th e in t ernal o rga n th e resul t of
av i dy a and th e many cr o res o f mundane eggs all th ese are
unreal Wh at e v er is S p oken o f as t rue acc o rding to th e v erdic t
w h at ev er is seen in th is w o rld and w h a te v er
o f all t eac h ers
e xis t sall th ese are unreal Wh at e v er is u tt ered by w o rds
w h at e v er is ascert ained sp o ken enj oyed gi v en o r d o ne by any
w h ate v er ac ti o n is d o ne g oo d o r bad w h at e v er is d o ne as
o ne
tru th kn o w all th ese t
Tho u al o ne art th e t ran
o be unreal
a l At
m a a n d th e supreme Guru o f th e fo rm o f akas w h ic h
s ce n d e n t
is de vo id of tness ( fo r i t ) and o f th e na t ure o f all creat ures
.

'

'

'

97

E
J
BI
N
O
U
T
n U PAN I S HA I)

T ho u ar t B rah man 3 tho u art time 3 and tho u ar t B rah man th a t

is e v er and imp o nderable Tho u ar t e v erywh ere of all fo rms
and full Of c o nsci o usness T ho u ar t th e truth T ho u ar t
o ne th a t h a s mas t ered th e S id d h is and tho u ar t th e ancien t th e
emancipa ted emancipati o n th e nec t ar o f bliss th e G o d th e
q u iescen t th e d ise a s el e s s B rah man th e f u ll and great er th an
th e grea t T ho u ar t impar tial S a t
and th e ancien t kn o wledge
rec o gnised by th e w o rds Tru th e t c
T ho u ar t de vo id of all
part s T ho u art th e e v er e xis ting tho u a pp e a r e st
as B rah m a
R u d ra In d ra e t c tho u art ab ov e th e illusi o n of th e uni v erse
tho u sh ine st
in all elemen t s tho u art wi tho u t s a nka lp a in all
tho u a rtkn o wn by m eans o f th e underlying meaning of all
scrip t ures 3 tho u ar t e v er c o n t en t and e v er h appily seat
ed ( in th ysel f ) 3 tho u ar t wi tho u t m oti on e t c
In all
things tho u art wi tho u t any c h arac t eris tics 3 in all th ings
tho u art c o nt emplat ed by Vis h nu and oth er D e v as a t all times 3
tho u h as t th e nat ure of C h i t tho u ar t C hinm at
ra unc h ecked
a ye s t
tho u s t
in A t
m a i tsel f tho u art void o f e v ery th ing and
wi tho u t g u nas tho u ar t bliss th e great th e o ne se co nd le s s th e
s t at e o f S a and asatt
h e kn o w er th e kn o w n th e seer th e
nat ure Of S a ch c hid ana nd a th e l o rd of De v as th e all per vading
th e dea th le s s th e m oving th e m oti o nless th e all and th e n o n all
wi th quiescence and n o n quie s cence Sa t al o ne S a t
c o mm o nly
( fo und in all ) of th e fo rm o f N it
y a Si dd h a ( th e unc o ndi ti o ned
de v el o ped o ne ) and ye t de void of all Sidd his T h ere is n ot an
a to m w h ic h tho u d o s t n ot pene t ra t e ; bu t
ye t tho u ar t w i tho u t
i t T ho u ar t de vo id of e x i s t ence and n o n e xis t ence as als o th e
aim and O bjec t aimed a t T ho u ar t ch angeless decayless bey o nd
all n ad as wi tho u t k ala o r k as ht a ( di v isi o ns o f time ) and wi tho u t

B rah m a Vish nu and S iv a Tho u l ookes t in to th e nature of

eac h and ar t ab ov e th e nat ure of each T ho u art immersed in
th e bli s s o f Sel f T ho u ar t th e m o narc h of th e kingd o m of
Self and ye t wi tho u t th e c o ncep ti o n of Sel f T ho u art o f th e
nature o f fu llness and inc o mple teness T h ere is n oth ing th a t
o f th y
thou sees t wh ic h is n ot in th ysel f T ho u d o s t n ot s tir o u t
T ho u a ct
acc o rding to th e nat u re o f each Tho u art
e st
n a t ure
n oth ing bu t th e nature o f e a ch Hav e no d o ub t tho u a rt
I
,

t
,

13

THI RT Y M I NO R

98

U P AN I S H Ans

Th is uni v erse and e v eryt

hing in i t w h e th er th e seer o r
th e seen resembles th e ho rns o f a h are ( o r are illus o ry ) Ea rth
wa ter agni v ayu ak as m anas bu dd h i ah ank a ra t
ej as th e
w o rlds and th e sp h ere o f th e uni v erse de s tr u c ti o n bir th ,
t ru th v irt ue vice gain desires passi o n anger gree d th e
O bj ec t of m edi t a ti on wisd o m guru d isciple li mi t ati o n
th e beginning and end auspici o usness th e pas t presen t and
fu t u re th e aim and th e o bj ec t o f aim men tal res train t inquiry
c o n ten t men t enj oyer enj oymen t e tc th e eight part s of y o ga
yama e t c th e g o ing and c o ming ( o f li f e ) th e beginning mi d

dle and end th at w h ic h can be t aken and rejec t ed Hari S i v a

th e o rgans manas th e th ree s ta te s th e t wen ty fou r t
at
va s th e
fo ur means o ne o f th e same class o r diff eren t clas ses Bh unand
oth er w o rlds all th e cas tes and o rders o f li f e wi th th e rules laid
d o wn fo r each man t
ras and an t
ras science and nescience all
th e Ve d as th e iner t and th e n o n inert b o nda ge and sal v ati o n
spiri tual wisd o m and no n wisd o m th e enlight ened and th e n o n
enlightened duali ty and n o n duali ty th e c o nclu si o n o f all

Ved a n t as and S a st
ra s th e th eo ry o f th e e x is tence o f all s o ul s
and th at o f o n e s o ul o nly w h at e v er is tho ught by c hit
a
w h at e v er is willed by s a nka lp a w h a te v er is de t ermined by
b u d d h i w h a t e v er o ne h ears and sees w h at ev er th e guru
ins t ruc t s Wh at e v er is sensed by all th e o rgans wh at
e v er is dis
cussed in m i m amsa w h a te v er is ascert
ained by ny aya ( p h il o
S o p h y ) and by th e grea t o nes w ho h av e reac h ed th e oth er side
o f th e Ve d as
th e saying S iv a des t ro ys th e w o rld Vis h nu
pr otec t s i t and B rah m a creat es i t w h a te v er is fo und in th e
p u ranas w h a t e v er is ascerta ined by th e Vedas and is th e
signicat i o n o f all th e Vedas all th ese resemble th e ho rns o f a
h are T h e c o ncepti o n I am th e b o dy is s p o ken o f a s t
he
in te rnal o rgan 3 th e c o ncep ti o n I am th e b o dy is sp oken Of as
th e grea t m u ndane e xi s tence 3 th e c o ncep ti o n I am th e b o dy
c o nst i t u tes th e w ho le uni v erse T h e c o ncep ti o n I am th e
b o dy is sp oken o f as th e kn ot o f th e h eart a s n o n wis d o m as
th e s ta te o f asata s nescience as th e dual as th e true
Ji v a and as wi th pa rts is certainl y th e grea t sin and is th e
er desires Th at
di sease genera te d by th e f aul t Of th irs t a f t

'

THI RT Y M I N O R

100

UPAN I S H Ans

all f ear duali ty t ree grass o r m o un tain no medi t ati o n n o

ri a
y o ga n o B rah mana K s ha t
o r Vais ya n o
Of
s i dd hi
t
y
bird o r beas t o r limb n o greed delusi o n pride malice p a s
hi ng
cas t es o r oth ers n o t
s i o n anger o r oth ers n o w o man S II d ra
th a t is eat abl e o r enj oyable n o increase o r decrease n o be lie f in
th e Ve d as n o sp eech n o w o rldliness o r unw o rldl iness n o t ran
io n n o fo lly n o measure o r measured n o enj o ymen t o r
s a ct
enj oyed n o f riends so n e tc f ath er m oth er o r sis te r n o birth o r
death n o gr o w th b o dy o r I n o emp tiness o r f ullness n o
in t ernal o rgans o r m u ndane e xis tence n o night n o day n o B ra h
m a Vi sh nu o r S i v a n o week fo r tnig ht m o n th o r year n o u n
s teadiness n o B rah mal o ka Va i ku nt
ha ; Ka il asa and oth ers n o
S w arga In d ra A gnilo ka A gni Y a m a lo ka Yama vay u loka
guardians of th e w o rld th ree w o rlds B hh B hu va h S va h P at
al a
ss
i
iner
t
ne
o r s u r f ace Of ear th n o s c ience ne s cience m ay a
ra k rt
p
permanency t ransience d e s truc ti o n m ov emen t running o bj e c t
o f medi t a t i o n
ba th ing man t
ra o r o bj ec t n o ad o rable o bj ec t
an o in t men t o r sipping wi th w at er n o o w er f rui t sanda l light
wa v ed be fo re g o d praise pr o s tra ti o ns o r circumambula ti on n o
en treaty c o ncep ti o n o f separat
ene ss e v en o bla ti o n o f foo d
foo d sacri ce ac ti o ns abuse praise Gayat
o ff ered
ri and
suc h as twilight
n o men tal
s an d h i ( peri o d o f j unc t i o n
s tat
e calami ty e v il desire bad s o ul c h and ala ( l o w cas t e pers o n )
unbearableness unspeakableness kirat
a ( h un ter)
p u lk a s a
a va
k a it
( dem o n ) par t iali ty par tisans h ip Ornamen t c h ie f o r
pride n o manyness n o o neness durabili ty t riad te trad grea t
ness smallness f ullness o r delusi o n no ka it
a va
B e nares
apas clan f amily S u t
ra great ness p ov erty girl O ld w o man
t
o r wido w n o p o llu ti o n bir th in t r ov isi o n o r illusi o n n o sa cred
sen tences iden t i ty o r th e S i dd h is a nim a e t c

Ev ery th ing being c o nsci o u sness al o ne th ere is n o f aul t

in any th ing Ev ery th ing being o f th e na t ure o f S a al o ne is
B ra h man al o ne is e v ery th ing and th ere
S a c h c hidan a n d a o nly
is n othi ng else S o T h at is I
T h a t is I
T h at al o ne
is
I
T ha t
al o ne is I
Th at al o ne is I
Th e
e t ernal B rah man al o ne is I
I am B rah man al o ne wi tho u t
being s ubj ec t t
o
mun d ane e xis tence I a m B rah man al o ne
,

'

'

10 1

E
J
R
I
N
O
U
T
n UPAN I S H A n

wi tho u t any manas any bu dd h i o rgans o r b o dy I am B rah man

al o ne n ot percei v able I am B rah man al one and n ot Ji va I am
B rah man al one and n ot liable to c h ange I am B rah man al o ne
and no t
inert I am B rah man al o ne an d h av e n o death I am
B rah man al o ne and h av e n o pr anas I am B ra h man al o ne and
great er th an th e great T h i s is B rah man G rea t is B rah man
Tru th is B rah man
I t is all perv ading
Time is B rah man
K ala is B rah man Happine s s is B rah man I t is sel f sh ining O ne
is B rah man T wo is B rah man D el u si o n is B rah man S ama
and oth ers are B rah man B adne s s is B rah man G oo dness is
B rah man I t is o f th e fo rm of res train t quiescence th e all
per v ading and th e all p o wer f ul T h e Lo ka ( wo rl d ) is B rah man
Guru is B rah man D i s ciple is B rah man I t is S a das iv a ( T h a t
w h ich ) is be fo re is B rah man
( Th a t w h ic h w ill be ) h ereaft er is
B ra h man Puri ty is B rah man A uspici o usness and ina u spi
J i va al w ay s is B ra h man I am S a c h ch i
c io u s n e s s are B rah man
d anau d a A ll are o f th e na t ure o f B rah man T h e uni v erse is
said to be o f th e nat ure of B rah man B rah man is i t sel f T h ere
T h ere is n oth ing o u t o f i t sel f Th e l ett er O m
is n o d o ub t of i t
Ev ery th ing
o f th e fo rm o f c o nsci o usness is B rah man al o ne
I al one am th e w hol e uni v erse and th e h ig h es t
is i tsel f
sea t h av e cr o ssed th e gu nas and am great er th an th e grea t
th e supreme B rah man Guru o f G u rus th e s u pp o r t o f al l and
th e bliss o f bliss T h ere is n o uni v erse besides A t
m a T h e uni
v erse is O f th e nat ure o f A t
m a T h ere is n o w h ere ( o r n o place )
wi tho u t A t
m a T h ere is n ot e v en grass di ff eren t f ro m A t
ma
T h ere is n ot h usk d iff eren t f r o m B rah man T h e w ho le uni v erse
A ll th is is o f th e nat ure of B rah man
is o f th e na ture o f A m a
T h ere is n ot a grass di f
A sa is n ot o f th e na t ure of B rah man
f ro m B rah man T h ere is n ot a sea t di ff eren t f ro m B ra h
f e re nt
a Guru di ff eren t f ro m B rah man ; th ere is n ot
man 3 th ere is no t
a b o dy diff eren t f r o m B rah man T h ere is n oth ing di ff eren t
fr o m B rah man like I ne s s o r yo u ness W h at e v er is seen in
this w o rld w h a t e v er is S p o ken o f by th e pe o ple w h a te v er is
enj oyed e v ery w h ere all th ese are asa ( unreal ) o nly The di f
fe re n ce s arising f ro m th e ac to r ac ti o n quali ties likes t as t e
and genderall th ese arise f ro m as at
and a re ( but ) ple a surable
,

'

'

TH I R TY M IN O R

102

UPAN I S HA ns

T h e di ff erences ari sing f r o m time o bjec ts ac ti o ns success o r

de f eat and wha te v er elseall th ese are S imply asa tT h e in terna l
o rgan is asa t T h e o rg a ns are as a
A ll th e pranas th e
c o llec ti o ns o f all th ese th e v e s h eath s th e ve dei ties th e six
c h anges th e six enemie s th e si x seas o ns and th e six t as tes
are asat I am S a c h c h id ana nd a
T h e u ni v erse is rootless I
am A t
m a al o ne Chi and A nan d a T h e scenes of mundane
e xis tence are n ot di ff eren t I am th e Tru th o f th e nature of
A nan d a and o f th e n a ture o f th e imp o nderable C hi t Al l th is
is o f th e na t ure o f j ana
I am th e s e c o nd l e ss h av ing j fi ana and blis s I am o f th e
na ture o f an illumina to r o f all th ings I am of th e nat ure o f
all n o n being I al o ne shi n e always T h ere fo re ho w can I
wi th suc h a na ture bec o me asat
? T h a t w h ic h is called
tho u is th e grea t B rah man o f th e nat ure o f th e bliss o f
co n sci o usness and of th e na ture o f c h i t
h av ing c hi dakas and
c hi al o ne as th e grea t bliss A t
m a al o ne is I
A sa is n ot
h a th e gre a t guru and S a c hchid ana nda
I
I am K t
a st
al o ne I am th is b o rn uni v erse N 0 time n o uni v erse n o m aya
n o pra kr i ( in me ) I al o ne am th e Hari Pers o nally I al o ne
am th e S a d asiva I am o f th e nat ure o f p ure c o nsci o usness I
enj oyer o f pure sa t
v a I am th e o nly essence f ull o f
a m th e
c h i t Ev ery th ing is B rah man and B rah man al o ne Eve rythin g
I am o f th e nat ure Of th e all
is B rah man and is c h i t al o ne
laten t and th e all wi t ness I am th e s u preme A t
ma th e suprem e
J yo t
is th e supreme weal th th e supreme g o al th e e ssence o f all
V e d an t
as th e s ubj ec t discu ssed in all th e S as t
ras th e nat ure
th e ocean o f th e c h ie f bliss th e brig htness o f
o f y o gic blis s
all wisdo m o f th e nat ure o f c h ie f wisd o m th e brig ht ness
Of th e fo urth s t a t e and th e n o n fo ur th bu t de vo id o f th em th e
indes truc tible c h i tt ru th V as u d e v a th e birth less and th e
death less B rah m a C hid akas th e unc o n di ti o ned th e s tainless
th e immacula te th e e mancipat ed th e u tterly emancip a ted th e
s o ul le ss th e fo rmle s s and Of th e na t ure o f th e n o n crea ted
uni v ers e
T h e u ni v erse w h ic h is ass um e d as tru th and n o n t ru th d o es
n ot
h e n a t ure o f e t
re ally e xi s t B ra h man is of t
e rn al b lis s and
,

t
.

,
.

'

'

'

TH I R TY MI N O R

104

UPAN ISHA ns

was t e ( burn t) see ds w h en th e p oo r s h all enj o y th e h appiness

o f th e ric h
w h en th e li o ns s h all be c o nq u ered by th e brav ery
o f d o gs
w h en th e h ea r t O f J ani s is kn o wn by fools w h en
th e o cean is drunk by th e do gs wi tho u t any remainder w h en
th e pure ak as sh all f all up o n men w h en h eav en s h all f all o n
th e ear th w h en th e o wer in th e sky s h all emi t fragrance wh en
a fo res t appearing in pure ak as s h all m ov e and w h en re e c
ti o n S h all arise in a glas s simply ( wi tho u t mercury o r anyt
h ing
s
else in it
back ) th en th e w o rld really is T h ere is n o
uni v erse in th e w o mb of A j a ( th e unb o rn B rah man ) th ere
is n o uni v erse in th e w o mb o f A m a D uali ty and n o n duali ty
w h ic h are bu t th e resul ts o f d i e re nt
ia t
io n
are really
n ot A ll th is is th e res u l t o f m ay a
T h ere fo re th ere
sh o uld be B rah ma Bh av an s I f misery s ho uld arise f ro m th e
c o ncep ti o n o f I am th e b o dy
th en i t is cer tain I am
B rah man
T h e kn ot o f th e h ear t i s th e w h ee l o f B ra h man
w h ic h c u ts asunder th e kn ot o f e xis t
ence W h en do ub t arises
in o ne h e s ho uld h av e fai th in B rah man T h at n o n dual B rah
m an wh ic h is e t ernal and o f th e fo rm O f unc o ndi ti o ned bliss is
th e guard of A t
m a agains t th e c h ie f of th e fo rm of n ot A m a
T h ro ugh ins tances like th e ab ov e is es t ablis h ed th e nat ure
B rah man al o ne is th e all ab o de Aband o n th e
o f B rah man
name e v en o f th e uni v erse Kn o wing fo r cer t ain I am B ra h man
gi v e u p th e I
Ev eryth ing disappears as th e o wer f r o m th e
h ands of a sleeping pers o n T h ere is nei th er b o dy n o r karma
Everyth ing is B rah man al o ne T h ere are nei th er o bj ec t s n o r
ac ti o ns no r th e fo ur s t at es E very th ing w h ic h h as th e th ree
c h arac t
eris tics Of vij fi ana is B rah man al o ne A band o ning all
ac t i on c o n t emplat e I am B rah man
I am B rah ma n
T h ere is n o d o ub t o f th is
I am B ra h man o f th e nat ure o f ch i
I am o f th e nat ure o f S a ch chid ana n d a

T h is grea t science o f S a nkara s ho u ld ne v er be e x plained

t
o any o rdinary pers o n to an a th ei s t o r to a f ai th less il l be h av ed
I t s ho uld be after d u e e x aminati o n
o r e vil minded pers o n
gi v en to th e h igh s o uled o nes w ho se mind s are p u ried w i th
d e voti o n to th eir gur u s I t s ho uld be taught fo r a year and
a h al f L eavi ng o ff tho r o ugh ly and en tirely th e pra c tice
,

'

'

t
,

105

T j

e o bin

U
panis
a
d
always
h
d
u-

w i th

delight B y o nce s t udying

T h us
th e
.

B R A H M OPAN I SH A D
OF

KR S H N A

Y AJ UR V E D A

[ This U pani sh ad i s int end ed to gi ve a co mpl e te and clear ide a

o f th e natu re O f A t
m a that h a s four a va st
h as ( s tate s o f co ns ci ou s
ne ss ) and fou r s eats for the be tt er cons u mmation Of th e nirgu na
dhy ana !

O M S aunaka M a has a l a ques ti o ned th e ho l y Sage Pippa lada

o f th e A ugira s g o t
ra th us : In th is beau t if u l B ra hma pu ra o f
b o dy th e t residen ce o f div ine beings ho w are ( th e dei ties o f )
vak e t c
l o ca t ed ? H o w d o th ey f unc ti o n ? To who m bel o ngs
th is p o wer ? He t
o w ho m th is p o wer bel o ngs w h a t is He
P ipp a lad a th en h av ing deep ly c o nsidered impar t ed t
o h im
th e B ra h m a vidya ( div ine wisd o m ) th at m o s t e x cellen t o f

all th ings
I t is prana
A m a I t is A t
m a th at e x e r
cises th i s p o wer I t is th e li f e o f all De v as
I t is th eir
death and ( th eir ) li f e B rah man th at s h ines pure nishka la
resplenden t and all perv ading in th is di vine B ra hma pu ra
( o f b o dy ) rules ( all ) T h e Ji v a ( iden ti fying h i ms el f wi th) th e
in d riya s rules th em like a spider
T h e spider th r o ws o u t
fro m a single th read o u tof h is b o dy a w ho le web and
draws i t in to h imsel f by th a t same th re a d 3 so prana w h en
e v er it
g o es draws a ft er i t th e o bj ec t s o f i t s creat i o n ( vak
i ( th e pr a na ) g o es t
D uring su sh u p t
s sea t ( B rah man ) th r o ug h
o it
th e n a d is of w h ic h is th e d e v a a like an eagle th at making air
T h ey sa y
a s th e means o f c o mmunica t i o n reac h es h is ab o de
i) by a s tick e tc
a
tho ugh beat en ( during su shu pt
a s d e v a da t
d o es n ot m ov e s o als o th e ac to r d o es n ot su ff er o r enj o y fo r th e
h So t
h er
t
In t
h is U pa ni sha d t
h n I ndia n e d it
he ot
ion b e gi ns l a t
e r o n bu t
io ns a l so a re gi ve n a s be ing f u l l e
p o rt
,

'

er

r.

THI R TY M I N O R

108

UP AN I S HA ns

A ll th e De v as are in th e h ear t ; in th e h eart are all

th e pra nas : in th e h eart are pr ana jy o t
is and th at th ree
plied ho ly th read In th e h eart in C h ai t
anya i t ( pr ana)
is
P u to n th e yaj no pavi t
a ( ho ly th re a d ) th e supreme th e
holy w h ic h came in to e xis t ence al o ng wi th th e Praj apat
i
w h ic h gi v es l o ng li f e and w h ic h is v ery e x cellen t 3 le t th is gi v e
y o u s trength and ejas T h e wi se man h aving s h av ed his h ead
c o mple tely s ho u ld th r o w away th e e xt ernal th read He s ho uld
w ear
as th e ho ly th re a d th e supreme and indes truc tible
B ra h man
I t is called s u t
ra because s ch a nat
( indica ting )
ma is in th e h ear t) S u t
ra means th e supreme
( th at th e A t
ab o de He w ho kn o ws th a t s u t
ra is a vip ra ( brah mana ) h e ha s
cro ssed th e o cean of th e Ve d as O n th a t s u t
ra ( th read )
e v ery th ing is s t rung like th e beads o n th e th read T h e y o gin
well v ersed in y o ga and h av ing a clear percep ti o n of Tru th
s ho uld wear th e th read Prac tising th e n o ble y o ga th e wise
man s ho u ld aband o n th e e xt ernal th read He w ho wears th e
s ut
ra a s B rah man h e is an in t elligen t being B y wearing th e
sut
ra h e is n ot p o llu ted
T h ey w ho se s u t ra is wi th in w ho se
a vit

a
a th ey o nly kn o w th e s u t
i
s
n
ra and th ey o nly
a

o
a
y j p
j
wear th e ya j o p a vi t
a in th is w o rld
T ho se w ho se t u ft o f h air is
j nana w h o are rmly gro unded in j ana and who se ya j Op a vi t
a
is j nana c o nsider j nana o nly a s s u preme Jana is ho ly and e x
c e lle n t He w ho se s i k h a ( t u ft o f h a ir ) is j ana like th e S ikh

n
w
ame
agni
th
e
wise
o
nly
ears
a
t
rue
s
k
h
o
f
h
e
o
e
i
a

3
)
(
oth ers wear a mere t u ft o f hair T ho se brah mana s and oth ers
w ho per fo rm th e cerem o nies prescribed in th e Ve d as th ey wear
th i s thread o nly as a symb o l o f th eir cerem o nies T ho se w ho
kn ow th e Ve d as sa y th at h e o nly is a t rue brah ma na w ho wears
th e S ikhs o f j nana an d w ho se ya j o p a v i t
a is th e same ( fiana )
j
T h is ya j o p a vi t
a ( Y aj na means Vis h nu o r sa crice and U a v i t
a
p
is th at w h ic h surro unds 3 h ence th at w h ic h surr o unds Vis h nu ) is
supreme and is th e supreme re f uge He w ho wea rs th at reall y
kn owshe o nly wears th e s u t
ra h e is Y a j a ( Vish nu ) and h e o nl y
kn o ws Y aj na ( Vis h nu ) O ne G o d h idden in all thi ngs perv ades
all th ings and is th e Inner L i f e o f all thi ngs He awards th e f rui ts
,

h e h ol y t
Thi s ma nt
e d wh e ne v er t
hrea d
ra is re pea t

is ne wl

y worn

109

R RAH M OP AN I SHA n

karma h e li v es in al l th ings h e sees all th ings wi tho u t any

e xtrane o us h elp h e is th e s o ul of all th ere is n oth ing like h im
and h e is wi tho u t any gu nas ( being s e c o nd le ss ) He is th e
g rea t wise o ne H e is th e o ne d o er am o ng th e many ac ti o n
less Obj ec t
s He is al ways making o ne th ing appear as se v eral
a
a
by
m
y
(
) T ho se wise m e n w ho see h im in bu d d h i th ey o nly
Ob tain e t
ernal pea ce
Having made A t
ma as th e ( upper)
ara ni ( attri ti o nal piece o f w oo d) and Pranav a th e l o wer arani
by c o ns tan t prac tice o f d hy ana o ne s ho u l d see th e c o ncealed
dei ty A s th e o il in th e sesamum seed as th e gh ee in th e curds
as th e wa ter in th e ri v ers and as th e re in th e arani so th ey
w ho prac tis e t ru th and aus teri ties see Him in th e bu dd h i A s
th e spider th r o ws o u tand draws in to i ts el f th e th reads so th e
j i v a g o es and re t ur ns during th e j agrat
a and th e sva pna
s ta t es Th e h ear t is in th e fo r m of a cl o sed l otus o w e r wi th
Kn o w i t to be
it
s h ead h anging d o wn 3 i t h as a ho le in th e to p
th e gr eat ab o de o f A ll Kn o w th a t during j agra a i t ( j i v a) dwells
i n th e eye and during sva p na in th e th r o a t 3 during s u shu p i i t
u rya in th e h ead
is in th e h eart and during t
( B ecause bu dd hi
m
a
of
uni tes ) th e P ra t
a at
m
a wi th th e P a ra m at
th
e
w
o
rs
h
ip
y g
san d hya ( uni o n ) aro se S O we s hou ld perfo rm sa ndhyava nd a na
h
a
a nd a n a per fo rmed by d h y a na req ui res no
ri
t
es
T
h
e
n
sa
v
d
)
y
(
water I t gi v es n o t r o ub l e t
o th e b o dy o r th e speec h
Th at
w hic h uni te s all th ings is th e san d hy a o f th e o ne s t
aff ed
w
sanny
sins
Kn
o
wing
T
h
a
t
f
r
o
m
hic h speec h and mind t urn
a
(
)
back wi tho u t being able t
o O b t ain i t and T h a t w h ic h is th e blis s
T h e secre t O f B ra hm a vidya is to
o f j i v a th e wise o ne is f reed
re v eal th e real na ture of th e A t
m a th at is all perv ading th a t
m a vidya and
is like gh ee in th e milk th at is th e s o urce o f at
o ne
apas
and
S
ho
w
th
a
t
e
v
ery
th
ing
is
in
essence
t
o
t

S o ends th e B ra h m o p a nish a d
of

t
.

t
,

'

The ve

se n e nce s

from here

re a

t
in g tS
o

dhyi

an

a re no

t
tb fo
o

u nd

in

VAJ R A SHC HI

UP A N I S H A D

OF

S AMAV E D A
I N ow pr o ceed t
he v a j ra suchi th e weap o n th a t is
o declare t
th e des tro yer o f ign o rancew hic h c o ndemns th e ign o ran t and
praises th e man o f di vine v isi o n
T h ere are fo ur cas te s th e brah mana th e ks h at
riya
is declare in acco rd
th e v a and th e s u d ra Ev en th e sm rt
ance wi th th e w o rds o f th e v e d as th at th e brah mana al o ne
is th e m o s t imp o rt
an t o f th em
T h en this remains t
o be e x amined
W h at is mean t by th e

brah mana I s i t a j i v a ? Is i t a b o dy ? Is i t a cl a ss 1 Is i t j ana ?

I S i t karma
O r is i t a d oer of d h arma
T o begin wi th is j i v a th e bra h ma na N 0 Since th e j i va is
th e same in th e many pas t and fu t ur e b o dies ( of all pers o ns ) and
S ince th e j i v a is th e same in all o f th e many b o dies o b taine d
thro ug h th e fo rce o f karma th ere fo re j i v a is n ot t
he br ah ma na
T h en is th e b o dy th e brah mana ? N O Since th e b o dy as
i t is made up o f th e v e elemen t s, is th e same fo r all pe o ple
d o wn to ch a nd ala s e t c
since o ld age and death d ha rma
and ad h arma are fo und to be c o mm o n to th em all since th ere
is n o abs o lu te dis t inc ti o n th a t th e bra h manas are w h i te c o l o ure d
th e ksh a riyas red th e v ai s yas yell o w and th e s ud ras dark and
since in burning th e c o rpse o f hi s f ath er e tc th e s tain o f
th e murder o f a br ah mana e t c
wi ll a ccrue t
o th e s o n e t
c
th ere fo re th e b o dy is n ot th e br ahmana
.

'

Li , h e dia ond nee d l e U pa nis a d

a The l
owe s cla s s of pe rso ns a mo ng h e Hi nd s .
.

m
t

tt

THI RTY MI N O R

1 12

UPAN I SHAnS

ama w ho is free fro m em oti o n ma lice thirs t a fte r w o rl d

c
w ho se mind is un to uch ed by
ly o bj e c t s des ire del u si o n e t
pride egoism e tc w ho p o ssesses all th ese qu a li ties and mea ns
h e o nly is th e brah mana
ih asa
Suc h is th e O pini o n o f th e v e d as th e smrt
is th e it
O th erwise o ne cann ot o b tain th e s ta tus o f
a nd th e pur anas
O ne s ho ul d medi t a te o n h is A t ma as S a chchi
a brah mana
d an a d a and th e n o n dual B rah man Y ea o ne s ho uld m e di tat
e
m a a s th e S ac hchi d ana n da B rah man Suc h is
o n his A t
U p a nis h a d
wi th

Sam

iksh , sa m adh au a ,
i , it
da ma , u pure t

a nd sra

ddh

S AR I R A KA UPA N I S H A D
-

0F

K RS H NA Y A JUR VE OA
-

Th e b o dy is a c o mp o und o f p tt
hivi ( ear th ) and oth er
m a h abht
a s ( prim o rdial elemen t s
as a pas o r water agni o r
re v ayu o r air and
( In th e b o dy ) th at wh ic h is
h ard is ( of th e essence o f) ear th ; th a t w h ic h is liquid is ( o f
th e e ssence o f) wa ter ; th at w h ic h is hot is ( o f th e essence o f)
re ; th a t w hic h m ov es ab o u t is ( of th e essence o f) vayu ; th a t
whi c h is perfo ra ted is ( of th e essence of) ak as T h e ear and
oth ers are th e j anen d riya s ( o rgans o f sense ) T h e ear is o f
th e essence o f a k as th e skin o f th e essence o f v ayu th e eye
th e to ngue o f th e essence o f wa t er and
o f th e essence of re
th e n o se Of th e essence o f ear th 3 s o und to uc h fo rm tas t e and
o d o ur being respec ti v ely th e o bj ec t s of percep ti o n fo r th ese o r
gans T h ese aro s e respec ti v ely o u t
of th e prim o rdial elemen t s
beginning wi th ear th T h e m o u th th e h ands th e legs th e
o rga ns of e x cre t i o n and th e o rgans of genera ti o n are th e
T h eir f unc ti o ns are re
ka rm e n driya s ( o r o rgans o f ac ti o n )
ive ly t alking l ifting walking e x cre t i o n and enj oymen t
sp e c t
a hka ra na
A nt
( o r th e in t ernal o rgan ) is o f fo ur kinds
manas bu d d hi ah a nkara and c hi t
a
Th eir f unc ti o ns are
t
r e spec t
i v ely s a nka l pa vika l pa ( o r will tho ught and d o ub t )
de termi nati o n eg o ism and mem o ry T h e seat o f manas is th e
end o f th e th r o a t th at Of bu dd h i th e f ace th a t o f ah a nk a ra th e
h ear t and th a t o f c h i t
a th e nav el
T h e b o ne skin n ad is
nerv es h air and es h are of th e essence o f ear th U rine
t
he b od y
Thi Up a nis ha d t
s of S ari a
re t
OM

'

'

16

or

THI RTY M I N O R

1 14

UPAN I SHAns

p h legm bl oo d s ukla ( o r sperm ) and swea t a re of th e essence o f

wat er Hunger th irs t sl oth delusi o n and ( desire o f) c o pula
t i o n are o f th e essence o f re Walking scra t c h ing o pening
and cl o sing th e gr o ss eyes e t c are o f th e essence o f vayu
D esire anger a v arice delusi o n and f ear are o f th e essence o f
a k as
S o und to uch fo rm t as t
e and O d o u r are th e pr o pert ie s o f
ear th s o und to uc h fo rm and t as te are th e pr opertie s of wat er :
s o u nd to uc h and fo rm are th e pr o perties o f re : s o und
and to uc h are th e pro per ties o f v ayu : s o u nd al o ne is th e
pro perty o f ak as
T h ere are th ree gunas ( o r quali ties )
s at
vika r aj asa and t
amasa
N o n killing v eraci ty n ot s t ealing
c o n tinence
n o n c ov e to usness
re fraining
fr o m
anger
ser ving th e guru puri ty ( in mind and b o dy ) c o n
m e ntright c o nduc t ab s tinence f r o m sel f praise f reed o m
t
e nt
f ro m p o mp o u sness rm c o n v ic ti o n in th e e xis t ence of G o d an d
n ot causing any inj u ry to oth ers all th ese are to be kn o wn a s
S at
vika gu nas c h iey
I am th e ac to r I am th e enj o yer I a m
t
th e speaker and I am th e eg o is tic suc h are said by kn o wers o f
B rah man to be raj asa gunas Sleep sl oth delusi o n desire
c o pulat i o n and th e f t
are said by e x p o unders o f th e Vedas t
o be
am a sa gu na s
T ho se h av ing sat
tv a gu na ( g o ) up ( vi a t
o h ig h er
t
S p h eres ) tho se h aving raj asa gu na ( s tay ) in th e middle ( vi a
th e S ph ere o f ear th ) tho se h aving amasa gu na ( g o ) d o wn (vi a
vika
to h ell
Per fec t ( o r div ine ) kn o wledge is of s at
t
gu na 3 kn o wledge of d h arm a is o f raj a sa guna and men tal
darkness is o f t
amasa
J agra a ( waking s t a te ) sva p na
dreaming
s
t
a
t
e
u sh u t
i
dreamles
s
sleeping
s
t
a
t
e
and
s
)
(
)
(
p
urya ( th e fo ur th s t at e bey o nd th ese th ree ) are th e fo ur
t
s t at es
Jagra a is ( th e s tat e ) h aving ( th e play o f ) th e
fo u r t een o rgans th e o rgans o f sense ( v e ) th e o rgans of ac ti o n
( v e ) and th e fo ur in t ernal o rgan s S va p n a is ( th e s t at e )
i is ( th e s t a t e )
ass o ciat ed wi th th e fou r in t ernal o rgans S u shu p t
w h ere th e c h i t
a is th e o nly o rgan T urya is th at s ta t e h a ving
t
m a ( enj o ying th e
j i v a al one Regarding j i v at
m a and P a ra m at
th ree s ta te s ) o f a pers o n wi th Opened eyes wi th cl o sed eyes and
o
w i th eyes in an in termedia te s t at e wi th nei th er j i v a is said t
be th e K sh e t
Th e o rga ns o f se nse
ra j a ( th e l o rd o f th e b o dy )

'

'

G A RB HA UPA N I S H A D
-

OF

K BS H N A

Y A J UR V E D A

T h e b o dy is c o mp o sed of th e v e ( elemen ts ) ; i t e xis ts in

th e v e ( o bj ec t s of sen s e e tc ) 3 i t h as six s u pp o r ts : i t is a sso cia t
ed wi th th e six gu nas 3 i t h a s se v en dh a u s ( essen tial ingredien t s )
and th ree malas ( impuri ties ) ; i t h as th ree y o nis ( w o mbs ) and is
fo rmed o f fo ur kinds Of foo d
W h y is th e b o dy said to be c o mp o sed o f v e ? B eca use
th ere are v e e l emen ts in th is b o dy ( via ) pr hivi ap as agni
v ayu and akas In th is b o dy o f v e elemen ts w h a t is th e p rt
hivi
elemen t ? w h a t apas ? w h a t agni ? w h a t v ayu
and w h at
hi vi is said t
o be th a t w h ic h is h ard 3 S pas is said t
a k as ? P t
o
t
be th a t w h ic h is liquid ; agn i is sa id to be th a t w h ic h is hot ;
v ayu is th at w h ic h m ov es 3 akas is th a t w h ic h is f ull o f ho l es
h ivi is s een in supp o rt ing ( O bj ec t s )
O f th e s e p rt
( o r t ubes
ej as ( o r agni ) in making fo rm s v isib l e vayu
apas in c oh e si o n t
in m oving ak as c h iey in a va kas a (via gi v ing sp a ce ) ( Th en
w h at are th e v e O bj ec t s of sense e tc i ) T h e ear e xis ts in
s o und th e skin in to uch th e eye I n fo rms th e to ngue in ta s te
and th e n o se in o d o ur (T h en ) th e m o u th ( e x is t s) in speec h th e
h and in li fting th e f ee t in walking th e anus in e x cre ting and
th e geni t als in enj oying ( T h en ) th r o u gh bu dd hi o ne kn o ws
and de t ermines ; th r o u g h manas h e th inks a nd f ancies 3 th r o ug h

chi t
a h e rec o llec ts ; th r o ug h ah a nk a ra h e f eels th e idea o f I
t
T h us th ese perfo rm th eir respec ti v e f unc ti o ns
OM

'

'

'

'

'

ing of m b y o e t
h tt
c
k t ord sus hi a m ea ns pe rf ora t
e d or

T he U pa ni s a d
Th e a ns r i w

re a

1 17

G ARB H A- UPAN I SH A n

Wh ence th e si x supp o rt s ? T h ere are si x kinds o f rasas

essences
o r tas t es ) swee t s o ur sal ti s h bi tt er a s t ringen t and
(
pungen t T h e b o dy depends up o n th em wh ile th ey depend up o n
th e b o dy T h ere are si x c h anges o f s t ate (vi a ) th e b o dy
e x is t s is b o rn gr o ws matu res decays and dies A nd th ere are
als o six c h akras ( wh eels) depending o n th e d h a m ani ( nerv e s )
a
a ni ur a ka an aba t
a
a
hi
h
t
h
n
a
m
r
m

l
a
h
a
s
v
s
a vi s u ddhi
i
v
a
d
d
p
( )
and aj s a
A ls o th e gunas are S ix k ama ( passi o n ) and oth ers
and s ama ( men t al res train t) and oth ers 3 th ere being pr o perly
ass o ciati o n ( wi th th e fo rmer) and de voti o n ( to th e latt er) T h en
th ere are se v en kinds o f s o unds ( vi a ) S h a d j a ( sa ) rsha bh a (ri )
g an d hara ( ga ) m a d hya ma ( ma) pa c ha m a ( pa ) da i va t
a ( da )
o be se v en agreeable and
w h ic h are s t at ed t
a n d nis h a d a ( u i)
u s h av ing
disagreeable o nes 3 and th ere are se v en kinds of dhat
se v en c o l o urs ( vi a ) s u kla ( wh i t e ) rak t
a ( red ) krshna ( dark
blue o r indig o ) dhum ra ( blue ) p i t
a ( yell o w) kapila ( o range red)
and p andara (yell o wis h w hi t e ) In w ho ms o e v er th ese subs tances
arise a nd increase th e rasa ( essence ) is th e cause o f th e o ne
fo ll o w ing a nd s o o n ( as s ta t ed bel o w ) ( T h ese ) rasas are six in
number ; fro m th e ras as ( pr o bably c h yme ) arises bl oo d : fro m
bl oo d esh ; fr o m es h f at 3 f r o m f at b o nes 3 f r o m b o nes mar
r o w ; and f r o m marr o w s ukla ( th e male seminal uid ) F ro m th e
a ( th e f emale v i t al energy ) o ccurs
uni o n Of s ukla and s o nit
a rbh a
g
c
o
ncep
t
i
o
n
in
th
e
w
o
mb
B
eing
s
t
a
t
i
o
ned
in
th
e
h
ear
t
i
t
i
s
)
(
led In th e h eart o f pers o ns ( th ere is) an in t ernal agni 3 in th e
sea t o f bile th ere is vayu 3 in
s ea t o f agni th ere is bile ; in th e
m a)
th e sea t o f v ayu is hrdya ( h eart o r At
T h ro ug h h aving c o nnec ti o n a t th e rt
u
( se a s o n ) t fo r
rais ing issues i t ( th e embry o fo rmed in th e w o mb ) is like wa ter
in th e rs t ni ght ; in se v en night s i t is like a bubble 3 a t th e end
of hal f a m o n th i t bec o mes a ball A t th e end of a m o n th i t is
h a rdened 3 in t w o m o n th s th e h ead is fo rmed 3 in th ree m o n th s
th e regi o n ab o u t th e f ee t 3 and in th e fo ur th m o n th th e regi o n
ab o u t th e s to mac h and th e l o ins and als o ankle is fo rmed 3 in th e
h e f a c e of th e
fth m o nth th e back ( o r spinal ) bo ne 3 in th e si xth t
n o se eyes and ears ; in th e se v en th i t bec o mes uni ted wi th Ji va
he
m a) 3in th e eighth m o n th i t bec o mes f ul l ( of all o rgans ) 3 in t
( At
,

THI RTY M I N O R

1 18

UP AN I SHAns

nin th i t bec o mes f a tty S ukla bel o ngs to men and S o nit
a t
o
w o men E ac h ( by i t sel f ) is neu t ral ( o r is p o werless ) ( B u t in
th eir c o mbinati o n ) a s o n is b o rn w h en th e f ath er s seed prep o nder
a tes A daug ht er is b o rn w h en th e m oth er s seed prep o nderat es
S ho ul d b oth be equ al a eunuc h is b o rn Since f emales h av e
m o re o f passi o n o n acc o un t of th eir deri ving m o re pleasure ( th an
males f ro m se x ual uni o n ) a great er number o f f emales are
b o rn A c ti o n c o rresp o nds to th e ment al s t at e ( of th e ac to r )
Hence th e c h ild ( b o rn ) t akes a fter ( th e tho ugh t o f) th e paren t s
F ro m paren t s wi th minds f ull of an xie ties ( a t th e t im e o f uni o n )
are b o rn th e blind th e lame th e h unc h back th e dwarf and th e
l imbless ( F ro m impregnati o n ) during th e eclipses o f th e sun
and th e m oo n c hildren are b o rn wi th de f ec ti v e l imbs Increase
S imilari ties o r dissimilari ties o f b o dies arise (in
o r decrease
c h ildren ) th r o ugh th e inuence of time place ac ti o n d ravya
e d in t erc o urse
( s u bs t ance ) and enj oymen t F ro m a well c o nduc t
( o r uni o n ) th e c h ild being b o rn wi th th e fo rm of th e fa th er
p o ssesses his quali t ies j us t a s th e i ma ge in a gl a ss reec t s tru ly
th e o rigi nal W h en s ukla burs t s in to t w o thr o ug h th e in ter
of th e vayu o f b oth
a c t i o n ( o r b l o wing agains t o n e an oth er )
a th en t wins ( of th e same s e x
s ukl a and s o nit
are
b
o
rn
In
th
e
)
sa me manner w h en th e ret
as ( th e seminal u ids ) m a ( s u kla
a ) of b oth th e paren t s burs t in to t w o
and s o nit
th en mi x ed
pr o geny (male a nd female ) is th e resul t A m o ng mankind v e
embry o s ( o nly can be fo rmed a t a pregnancy in th e w o mb ) A
w o mb wi th o ne embry o is c o mm o n Th ere are so me wi th t
wo
o be fo und
T ho se wi th th ree are o nly t
( as rarely ) a s o ne in a
tho usand W h ere th ere is a frequen t p o uring ( of seminal u id
in to th e w o mb ) a grea te r number o f limbs is pr o duced ( in th e
c h i l d ) W h en th e p o uring ( wi th in th e w o mb ) is o nly o nce th en
th e c h ild bec o mes dried u p ( o r c o n t rac t ed ) By p o uring ( wi th
in ) m o re th an o nce c o uples are ( s o me times ) b o rn
T h en ( via in th e nin th m o n th ) th is ( in th e b o dy ) made o f
o sense o d o u r t as t e e t c
th e v e elemen t s and able t
th r o ugh
u al re )
ejas ( Spiri t
e tc wh ic h is als o made u p of th e v e ele
t
men ts th is c o gni z es th e indes t ruc tible O mka ra th r o ug h it
s
deep wisd o m and co n templat i o n I t c o gniz es a s th e o ne l e tter
'

'

'

'

THI RT Y M IN O R

120

UPAN I S HAnS

th e f rui t of emancipat i o n I f I ge t mysel f f ree d fr o m th e

w o mb I sh all seek re fuge in M a h e s va ra ( th e great Lo rd) w ho is
th e cause o f th e e xtinc ti o n o f all ev il and bes to wer o f th e ( fo ur )
end s of li f e I f I ge t mysel f freed fr o m th e w o mb th en I s h al l
seek re fu ge in that Lo rd of th e w o rld wh o is th e C hid a m a of
all s ak t
is and th e cause of all causes I f I ge t mysel f f reed fr o m
th e w o mb th en I s h all seek re f u ge in th a t s upreme Lo rd Bh argah
i ( th e l o rd o f p a s u s o r s o u ls )
( S i v a o r light) w ho is pas upat
R u d ra M ah a d e v a ( th e great D e v a) and th e Guru o f th e w o rld
I f I ge t mysel f f reed fr o m th e b o ndage o f th e w o mb I s h all p er
fo rm great penances I f I ge t mysel f f ree d f r o m th e passage o f
th e w o mb I s h all w o rsh ip Vish nu in my h ear t who is th e be
s to wer o f nec t ar w ho is bliss w ho is Naraya na and w ho ne v er
decays I am n o w c o nned in my m oth er s w o mb 3 and were I
freed fr o m i ts b o nds I s h all please th e di vine V a su d e v a wi tho u t
di v ert ing my mind f ro m Him I am burn t th r o ug h ac ti o ns g oo d
and ha d c o mmi tted by me al o ne be fo re fo r th e sake o f oth ers
w hi ls t tho se w ho enj o yed th e frui t s th ere of h av e di sappeare d
Th ro ug h n o n belie f ( unspiri t uali ty ) I fo rmerly gav e up al l f e a r
and
c
o
mmi
tt
ed
sins
I
n
o
w
reap
th
eir
f
rui
t
s
I
s
h
all
n
f
i
s
o
(
)
bec o me a belie v er h erea ft er

Th us d o es th e J i va ( At
ma ) wi th in th e ( moth er s w o mb )
c o n t emplat e again and again th e many kinds of miseries ( i t h ad
underg o ne ) and remembering always th e mi s eries of th e cycle
Of re bir th s bec o mes disgu s te d ( wi th th e mat erial enj oymen ts
Of th e w o rld ) Often f ain ting in th e inm o s t cen t re ( vi a h ear t )
o f all crea t ures a t ( th e idea o f ) hi s a vi d y a de s ire and karma
Th en this being w ho h ad en t ered many h undreds o f f emale
w o mbs o f beings (in th e pre vi o us birth s ) c o mes t
o th e
m o u th o f th e w o mb w is h ing to O b t ain release Here being
pressed by th e yan ra ( neck o f th e u teru s ) i t s n e rs muc h
tr o uble M o re ov er i t is m u c h aff ec t ed by p ra s t
i ( deli v e ry )
vayu A s s oo n as i t is b o rn i t c o mes in c o n tac t w i th th e
and ceas es to remember any th ing of th e pas t ;
v a is h na v i v ayu
Th y a r k am ( p io ) t
h ) dh a rm a ( pe fo
h (
io n of w e a l t
q i s it
m a nce of d t
n d mo k h
io n)
( lv t
y)
Th
re a s o n w h y it e m m b
t
h e j i v at
h e m s ee m s t
ha t
m a is in
t
o be t
h e p ine a l g la nd t
t
he n pri or t
o it
s c om ing d own
of

'

'

a ss

sa

ac

e rs

1 21

G ARR HA - UP AN I S HAI)

i t als o ce a ses t
o se e fa r and t
o be th e c o gnizer o f th e re a l
C o min g in to c o n tac t wi th th e ear th i t bec o mes e rce eyed and
debased T h e e v il o f th e eye after i t is rubbed wi th ( o r cleaned
by ) wa ter v anish es 3 and w i th i t v anis h es mem o ry o f bir th a nd
death g oo d and bad ac ti o ns a n d th eir a fni ties T h en ho w d o es
h e unders t and v ayu bile and s le sh m a ( p h legm ) W h en th ey
are in th eir pr o per s t at e th ey pr o duce h eal th : wi th th eir d is
t
u rba nc e
diseases a re genera t ed I t sho uld be kn o wn th at o ne
bec o mes capab l e of kn o wing th r o ug h a pr o per quan ti ty o f bile ;
th r o ugh h av ing a li ttle m o re o r a li ttle less of i t h e c o mes to
kn o w m o re W h en th e bile i s c h anged ( oth er w ise ) h e bec o mes
c h anged and ac t s like a mad man A nd th a t bile is agni A gni
in u enced by karma is kindled by v ayu th e s o urce ( o r seat ) o f
virt ue and vice a s f uel is kindled wi th in ( by re ) f r o m wi tho u t
( by th e wind )
A nd o f ho w many kinds is th at a gni
I t h a s th ree b o dies
th ree re t
as ( seeds o r pr o geny ) th ree puras ( ci ties ) th ree d ha t
us
and th ree kinds of agni th ree fo ld O f th ese th ree Va is vana ra is
b o diless A nd th a t agni bec o mes ( o r is subdi vided in to ) J anagni
n
a
n
i

wisd
o
m
a
r
s
a
eye
re
and
K
s
h
t
h
a
diges
t
i
v
e

re
o
i
n
D
(
)
)
(
g
g
(
re ) O f th ese J anagni pert ains to th e mind 3 D a r s a nagni per
h a gni per t ains to dah ara and daily
tains to th e senses 3 and K o s ht
c oo ks (o r diges ts ) equally wh a t e v er is eat en drunk licked o r
sucked th r o ug h pr ana and ap ana D a rs a nagni is (in ) th e eye
i t sel f and is th e cau se o f vij fi ana and enab l es o ne to see al l o bjec t s
of fo rm I t h as th ree seat s th e ( spiri t u al ) eye i tsel f being th e
( primary ) seat an d th e eyeballs being th e access o ry seats
D a k shi nagni is in th e h ear t G arh a pa t
y a is in th e belly and in
th e f ace is Ah a v a niy a ( In th is sacrice w i th th e th ree agnis )
th e Purus h a is h imsel f th e s a c ric e r 3 bu dd h i bec o mes h is wi fe 3
i
c
o
n
t
en
t
men
t
bec
o
mes
th
e
d
ks h a ( vo w ) t aken 3 th e
o sh a
s a nt
(
)
mind and th e o rgans o f th e senses bec o me th e sacricial v essels 3
th e ka rme nd riya s ( o rgans o f ac ti o n ) are th e sacricial ins t rumen t s
I n th is sacrice of th e b o dy th e se v eral d e v as w ho bec o me t
he
vij a s
rt
( sa cricial pries t s ) perfo rm th eir par t s fo l l o wing th e
mas t er o f th e s acrice ( via th e t ru e indi v idual i ty ) w h ere v er
h e g o es In th is ( sacri ce ) th e b o dy is th e sacrici a l place
.

'

'

'

16

THI RT Y M IN O R

122

UPAN I SH Ans

th e skul l o f th e h ead is th e re pi t th e h airs are th e kus a

grass ; th e m o u th is th e an t arv e d i ( raised platfo rm in sacri
t
h e peri o d o f
er 3 t
c e ) ; k a ma ( o r passi o n ) is th e claried bu t
l i f e is th e peri o d O f sacrice ; n ad a ( s o und ) pr o d u ced in d ah ara
i
kh a ri
h
ear
t
i
s
th
e
S
ma
v
e
d
a
reci
t
ed
during
th
e
sacrice
v
a
a
3
)
(
(
)
i and ma d h
is th e ya j u s ( o r yaj u rv e d a h ymns ) 3 par a p a S ya n t
yam a are th e tks ( o r rgv e d a h ymns ) ; crue l w o rds are th e
h a rv a s ( a t
at
h a rva v e d a h ymns ) and k h ilas ( supplemen t ary t e xt s

o f eac h v e d a ) ; t rue w o rds are th e v ah rt

i
s
L
i
f
e
s
t
reng
h
t
y
and bile are th e p e s us ( s a cricial creature s ) and death is
a v a bh r a ( th e ba th w h ic h c o ncludes th e sacrice )
In th is sac ri
c e th e ( th ree ) res blaze up and th en acc o rding t
o ( th e desires
th e d e v as bless h im A ll w ho are li vi ng ( in
o f) th e w o r d ly
th is w o rld ) are th e sa c rice rs T h ere is n o ne li ving w ho d o es
no t
perfo rm ya j fia ( sacrice ) Th is b o dy is ( creat e d ) fo r ya j a
and arises o u tOf ya j a and c h anges acc o rding to ya j a I f
th is y a j a is c o n tinued in a direc ti o n c h ange d ( f ro m th e right
c o urse o r is abused ) th en i t leads to an o cean o f misery
In th is b o dy th ere are si xt ee n side t ee th h avi ng eac h a
membrane ( as i t s r oot ) and ft een o penings I t ( th e b o dy ) is
measured by nine ty six digi ts
T h ere are in i t fo ur t een
n a di sea t s and 108 j oin t s T h ere are se v en ty t w o t ubes
w o n a dis be t ween th em of w h ic h th ree
sea t s w i th se v en ty t
are imp o rt an t vi a id s pi ngal a and s u sh u m na th e fo urt
h
a
at
i and j i v a t
th e fth
A b ov e j i va t
i s p u ri t
a is bile and
i
at
w o digi t s t
near bile is P u ri t
A b ov e th e nav el t
o th e le ft Of
i t is seat ed th e s o urce o f bile T h e foo d t aken in is di vided
in to th ree part surine f aeces and S ara ( th e es s ence o r chyme )
w o spreads t
T h e urine di v iding i t sel f in to t
o th e le ft bel o w
th e na v el T h e faeces is in th e rig ht side and is of se v en
kinds
T h e S ara is Of v e kinds and spread s i ts el f ov er
th e b o dy
Hence th e semen and bl oo d are pro duced f ro m
foo d and drink In th is b o dy v ayu w h ic h is m oving as pra na
ma
rat
is th e S t
T h r o ug h i t O ne in s pires and e x pire s and
m ov es (h is limbs ) Wi tho u t i t n o limb Of th e b o dy will be
'

'

Va ikh a r i
Vyi h r is

a nd

a re

t
h t
h ot
h
h G ay
s of t
pa t
e

re e

t
h d iff
g of n ada ( o n d )
ntt
i Ma nt
a vim B h h B h
a n S va h
t

e rs a re

a r

ere

s a

es
,

s u

uy

TAB A S AR A UP A N I S H A D

OF

S UKL A
OM

tasked

Y A JU R VE D A

T h a t w h ic h is called
K u r u ks h e t
ra
is th e place of t
h e sacri c e of th e D e v as and th e
s piri t u al sea t o f all beings
T h ere fo re w h ere s ho uld o n e g o
in o rder th a t h e may c o gnize K u ru ksh e ra th e place O f th e
sacrice o f th e De v as and th e spiri t ual s ea t of all beings
( To
w h ic h Y a ii a va lkya replied
is
a
th
e
A
v
i
m
u
k
a
K
u
r
u
k
h
e
r
s
t
t
j
place of th e sacrice O f th e De v as and of th e s t udy of B rah man
beca u s e i t is th ere th a t R u d ra ini tiat es o ne in to th e I ara ka
B rah man wh en prana ( li f e ) g o es o u tT h r o ugh th is o n e bec o mes
imm o r tal and th e enj oyer o f m o ks h a T h ere fo re o ne s ho uld
al w ays be in th e mids t o f th a t place a vi m u kt
and s ho uld ne v er
a

a
leav e O re v erend sir a vim u kt
T h us said Yaj na v alkya
T h en B h ara dvaj a a sked Yaj nav alky a : W h at is t
a raka ?
w h a t is th a t w h ic h causes o ne to cr o ss ( th is mundane e xis t ence )
TO w h ic h Y aj a v a lky a replied
O m N a m O N araya naya is th e
t a raka I t s ho uld be w o rs h ipped as C hid at
O m is a single
ma
wo syllables
syllable and of th e na t ure Of A m a N amah is o f t
i ( ma tt er )
and is o f th e nat ure o f p ra krt
N araya naya is o f v e
He w h o kn o ws
s yllables and is of th e na t ure o f P a ra br a h m a n
th is bec o mes imm o r t al
T h r o ug h O m is B rah m a pro duced 3
th r o ug h N a is Vish nu pro duced ; th r o u g h M a is R u d ra pro duced ;
th ro ug h N 6 is I s va ra pr o duced 3 th ro u g h R d is th e A nda
Virat ( o r Vir at of th e uni v erse ) pr o duced 3 th r o ug h Y a is
B rh a S p a i

Y aj a v a l ky a

'

h
a
Th is U pa nish a d t
r a tof t
he m ny n m
giv
ne of t
It
i

rom t
t
o cro ss
m
O
k
f
i
s
a
a
r
a
T
e

s o

e S

es

ra

( es se nce ) fo r

en
.

tB
o

e na re s .

a
t

ra

( cro ssi ng )

I 2S

A
R
AS
A
R
A
U PAN I S H AI)
T

Purus h a pr o duced 3 th ro ug h N a i s B h a ga va n ( Lo rd ) pro duced 3

m a pr o duced
and th r o ug h Y a is P a ra m at
T h is A s h t
a ksh a ra
( eight s yllables ) of Na rayana is th e supreme an d th e h igh e s t
Pur u sh a Th us is th e Rgve da wi th th e rs t foot ( o r h al f )
T h a t w h ic h is O m is th e inde s t ruc tible th e s u preme and B ra h
man Th a t al o ne S ho uld b e w o r s h ipped I t is th is th a t is o f
th e eight sub tle syllables A nd th is bec o mes eight being Of eight
fo rms A is th e rs t le tt er ; U is th e sec o nd 3 M is th e th ird ;
B in d u is th e fo urth ; Na d a is th e fth ; Kal a is th e si xth ;
a ( th a t b ey o nd kal a
a nd
th
a
t
w
h
ic
h
is
is
th
e
se
v
en
th
K a la i t
3
)
bey o nd th ese is th e eig hth I t is called T araka because i t
enables o ne to cr o ss th is mundane e xis t ence Kn o w t
h at

T a raka al o ne is B ra h man and i t al o ne s ho uld be w o rs h ipped

T h e ( fo ll o wing ) v erses may be qu ot ed h ere :

F r o m th e
le tter A came B rah m a named Jamba van ( th e
F r o m th e
le tter U came U pen d ra named Hari F r o m th e le tt er M came
S iv a kn o wn a s Hanum an B in d u is named I s va ra and is S a t
ru
gh ua th e Lo rd o f th e discus i t self Nada s ho uld be kn o w n a s
th e grea t Lo rd named Bh ara a and th e s o und o f th e c o u ch
i tsel f F ro m Kal a came t
h e Purus h a h imsel f as L a ksh
it
a is kn o wn as th e
ma na and th e bearer of th e ear th K a lat
go ddes s S i t
T h a t w h ic h is bey o nd is th e P a ra ma m a
a Hersel f
nam e d S ri Ra ma and is th e high es t Purus h a A ll th is is th e
e x plana ti o n o f th e le tt er O m w h ic h is th e pas t th e presen t and
ra
f u ture and w hic h is oth er th an th ese
at
v a man t
a ( dei ty ) c hh a nd as ( me t re ) rk k ala s ak t
v arna ( c o l o ur ) d e v at
i
d srsh t
He w ho kn o ws th is bec o mes imm o r t al
i ( crea ti o n )

T
h
us
is
Y
aj
ur
v
e
d
a
wi
th
th
e
sec
o
nd
foot
)
(
T h en B hara d vaj a asked Yaj nav alkya
T h r o ug h w h a t
ma n t
ra is P a ra mat
ma pleased and s ho ws h is o wn A t
ma ( to per

Y aj fi a v a lkya rep lied

s o ns ) Please tell this
i
a
1
t
M
an
ra
O
m
He
w
ho
is
S
r
P
a
ra
m
m
a
N
s
aray a na
t
t
(
and th e Lo rd described by ( th e le tt er ) A and is J a mba van ( th e

bear) and B hh B hu v a h and S uva h Sal u t a ti o n t

o Him
h be a r B a h m a inca rn t
o t
h
R am ay n
As t
e d a cc o rd ing t
h e l ow
a l a s w ll in t
h e l gs in ma n
As U pe ndra Vish n inca rna t
e in t
t
1
H a n m an is t
he inca rna t
i o n o f v ayu o ne o f t
h e e l e m e nt
s of S i v a
.

'

'

tt

'

er

THI RT Y M I N O R

1 26

UPAN I S HA ns

m a N a r aya na and th e
M an t
ra
He who is P a ra m at
Lo rd described by ( th e le tter ) U and is U pen d ra ( o r) Hari and
B h uh B h u v a h and S u v a h : Salu t a ti o n t
o Him
a
a
m
a
a
m
3
r
S
r
i
P
a
ra
M
an
r
a
O
m
He
w
ho
is
N
r
yana
d
t
t
(
and th e Lo rd described by ( th e le tt er ) M and is o f th e fo rm o f

S i v a ( o r) Hanum a n and B hh B hu v a h and S u va h : Salu t

a ti o n
t
o Him
ra O m He w ho is S ri P a ra mat
ma N araya na
h M an t
( 4t
th e Lo rd o f S a t
of th e fo rm o f B indu and th e Bh un
r u gh na
B hu v a h and S u va h Salu ta ti o n to Him

a
5
i
s
P
ra
a
a
h
M
an
ra
O
m
He
w
ho
S
ri
N
rayana
t
a
m
m
t
(
and th e Lo rd and is Bh arat
a o f th e fo rm o f N ad a and th e
Bh u nB hu va h and Su v an Salu ta ti o n to Him

h
6
M
an
ra
O
m
He
w
o
is
S
ri
P
a
r
a
m
a
N
a
a
a
h
m
a
r
t
t
t
(
y na
and th e Lo rd and is L a ksh ma na o f th e fo rm o f Kal a and th e
B hh B hu va h and S u va h : Salut a ti o n t
o H im
h M an t
ra : ) O m He wh o is S ri P a ra mat
m a Na rayana
( 7t
it
a nd th e Lo rd a n d is K a lat
a th e Go ddess S i t
a o f th e fo rm o f
C h i tand th e B huh B hu va h and S u va h : S alu t ati o n t
o Him

ra O m He wh o is S ri P a ra m at
h M an t
ma N arayana
(8t
and th e Lo rd th a t is be y o nd th a t ( Ka lat
it
a)
is th e supreme
Purus h a and is th e ancien t P u ru sho t
th e e tern al th e
a ma
t
imm a cu la te th e enlight ened th e emancipa te d th e t rue t
he
h igh e s t bliss th e endle ss th e s e co n d l e ss and th e all f u l l tha t
B ra h man is mysel f I am Ra ma and th e B h h B hu v a h and

o Him
S u va h : Salu ta t i o n t
He w ho h a s mas tered th is eightfo ld man t
ra is puried by
A gni 3 h e is puried by Vayu ; h e is puried by th e sun 3 h e is
puried by S i v a ; h e is kn own by all th e D e v as He a tt ain s th e
ih as a s Pur a nas R u d ra ( M an t ras ) a h undred
frui t o f reci ting I t
tho usand t imes He w ho repea tedly remembers ( o r reci tes )
aks ha ra ( th e eight syllabled man t
th e A sh t
ra) o f Naraya na
ui t of th e reci t a t i o n o f G aya t
ains
th
e
f
r
ri a h undred tho usa nd
g
times o r Of Pranav a ( O m ) a myriad o f t imes He puri e s ( hi s
en
ances to rs ) t
( de gree s ) ab ov e and ( his desc enda n ts ) t
en
2
n
( d

'

'

'

N AR AY A N A UP A N I S H A D
-

OF

K RS H NA

Y A J UR V E D A

Th en N a rayana th e supreme Purus h a desired

I sh all

crea te O ffspring
F ro m N araya na emana t es prana m anas
th e se v eral o rgans of sense and ac ti o n ak a s v ayu agni ap as
hiv i th a t supp o r t s all
and prt
F ro m N a raya na emanat es
B rah ma F ro m Naraya na emanat es R udra F r o m N a raya na
emana tes In d ra F r o m Narayana emana tes Praj apa i ( th e di vine
pr o geni to r )
F ro m Naraya na emanat es th e t wel v e a d i yas
ru d ras va s u s and all th e c hha n da s ( Ve d as ) F r o m Narayana
o nly d o ( all th ese ) pro ceed T h r o ug h Narayana d o ( th ey )
pr o sper In Narayana ( th ey ) are abs o rbed T h e Rgve da
teac h es th is
T h en N araya na is e ternal
B rah m a is Narayana S i v a
i s N ar ayana Indra is N araya na K ala ( t ime ) is N a raya na Dik
a
S
pace
N
r
ya
a
th
e
in
t
ermedia
t
e
quar
t
ers
als
o
are
N
a
r
yana
a
a
i
s
n
;
)
(
th at w h ic h is ab ov e is Narayana th a t w h ic h is bel o w is Nar a
ya na th a t w h ic h is i n and o u tis N araya na th e w ho le uni v ers e
w h ic h e xis t
ed and will e x i s t is N a ra yana Naraya na is th e o nly
sinle s s c h angeless and u nnameable and
o n e th a t is s t ainles s
th a t is pure and di v ine
T h ere is n o sec o nd Who e v er
kn o w s Him th us bec o me s Vis h nu Himsel f
T h e Y aj ur v e d a
t eac h es th is

O ne sho ul d u tt er
Om
rs t th en
namah
and

th en N aray a naya
0m
( is ) a single syllable ; N amah

c o n t ain s t
N a ray a naya c o n t ains v e syllables
w o syllables :
aksh a ra Of Na r aya na
T h is is th e sen t ence kn o wn as th e A sht
OM

'

'

The

ghtsylla ble

ei

s.

N ARAYA NA

1 29

UPAN I SH A n

aksh a ra o f N araya n a and reci t es i t

Who e v er s t udies th is A sh t
att ains f ull li f e and supremacy ov er men enj oys th e
c o ns tan t ly
pleasures o f r o yal ty and bec o mes th e mas t er of all s o uls He
att ains m o ksh a 3 yea h e a tt ains m oksh a T h e S amav eda t eac h es
,

T h e Yo gin h av i n g pr o n o unced ( th e nam e of) Him w h o is

c o mple te bliss who is B rah ma p u rus h a a n d w ho is o f th e nat ure

s ed
f
Pra
a
v
a
m
a
c
o
mbina
t
i
o
n
of
A
U
and
M
is
relea
O
o
n
(
)
f ro m th e b o ndage o f bir th and mundane e x i s t ence He w h o

ha
prac tise s th e mant
ra Om N am o N araya naya reach e s Va ik u nt
( th e ab o de of Vi s h nu ) I t is th is l ot u s ( h ear t ) I t is reple t e
wi th v ij a na : I t ha s th e brilliancy of light ning T h e s o n
of De v aki is B ra h m a nya
M a d h u s d a n a is
B ra h m a nya
N arayana w ho per v ades all elemen t s w ho is o ne o nly w h o is
th e cause Purush a and w h o is cau seless is kn o w n as
P a r a bra hm a n
Th e A ha rv a na U panish a d t each es th i s
W ho e v er reci t es ( th is Upani sh a d ) in th e m o rning des t r oys
th e Sins c o mmi tt ed th e nig ht ( be fo re ) W ho e v er reci t es i t
in th e e v ening des tr oy s th e sins c o mmi tt ed during th e day
Who e v er reci tes m o rning and e v ening bec o mes f ree fr o m sins
ho we v er sin ful h e may be W ho e v er reci t es ( i t) in th e n oo n
f acing th e sun is f reed fr o m all th e v e grea t s ins as well as
s of th e
fr o m th e m in o r o nes He deri v es th e g oo d e e c t
reci t ati o n o f all th e Ve d as
W ho e v er kn o w s th u s a ttains
is abs o rbed in th e es s ence o f Na ra
S ayu j ya o f Naraya na
yana)
He att ains S ayu j ya of N a r aya na
T h us is th e
U panish a d
-

t
M n s Vi h n o r B ra h m a d e v ot
ed t
o T p a s V da s T
h a n d Ji na
he m rd e of a B ah m a n
Th y
h f tof gol d drinkin g a l oh ol t
t
io n w i t
he guru s wife a nd a ssoc ia t
la wfu l nion w it
ht
ht
he m
1

ea

17

a re

ru

a nd

KAL I S AN TAR A NA II I AN I S H A D

or

K RS H N A

Y A J URV E D A
'

A T th e end o f D vapa ra yuga N arada wen t t

o B rah m a and
addressed h im th us : O Lo rd ho w s h all I r o aming ov er th e
ear th be a ble t
o cr o ss Kali ?
T o w h ic h B ra h m a th us replied

Well a sked Hearken to th a t w h ic h al l S ru t

is ( th e Ve d as )
keep secre t and h idden th r o ug h w h ic h o ne may cro ss th e s a m
s a ra ( mundane e x is tence ) o f Kali He s h akes O ff ( th e e vi l
e ff ec t s of ) Kali th ro ug h th e mere u ttering of th e name Of th e

Lo rd N arayana w ho is th e prime v al Purush a A gain Na ra d a

asked B rah m a Wh at is th e name ? To wh ic h H ira nya ga rbha

1 Har 2 Ra ma
( B rah m a) replied th us : ( th e w o rds are : )
3 Har 4 R am a 5 Ra ma 6 R ama 7 Har 8 H a r 3 9 Har
s h na 1 4 K t
1 0 K rsh na 1 1 Har l 2 K rsh na l 3 K t
s hna 15 Har
1 6 H a re T h e s e si xteen names ( w o rds ) are de s t ruc t i v e o f th e e vil
e ff ec t s o f Kali N0 be tt er means th an th i s is to be seen in all
th e Ve d as Th ese ( si xteen names ) des t ro y th e a va ra na ( o r th e
cent ripe t al fo rce w h ic h pro duces th e sense o f indi vi d u ali ty ) o f
j i v a s urr o unded by th e sixt een kal as ( rays ) T h en like th e

h m n of
Th i U p nish d te tof t
o in g K l i comp l tl y N a a da
h q
t
ion in D ap
h t
h ving k d t
y g t
hi d of t
h fo
y g
h ge n
t
t
N a ad i
ll d K l i K a k
o of k li
od
t
ri f
n d di
tif m k w hy h o l d h go t B h m a f t
h
I f N a d i h im l f t
h
m n of o ing K l i N a d b ing h im lf n dj t of t
l w of
h
h m
t
in g o v
ti f t i n t
ka m t
hi Up n i h d giv t
of g t
hi K l i
h d p v dt
h own ff itb l n by t
h w h o l of n t i t
nd n i
g wh n t
ee n k la
of m n T h j i v h si x t
o spon ding t
o w h i h ix tn m n t
ra s
w o d a re g iv n
Th
oyi t
h th w
d by D k h t oa m o v t
ha
h e w o l d s wi t
st
lu t
e in hi s ha n d
t
o
dj t
t
h la ws of ha rmony)
1

as

ea

se

r s

s r

a ra

ra

a or
a

e-

es

a ur e

s,

cr ss

e ra

se

e e

or

as

ra

a s curs e

us

o r
.

er

or

ee

sc

ra

e, e c

e a

u s er

ce

rre

er s r

a a

ur

e r,

ea ns

as

ea

ra

cr ss

s ca

r a

ues

ra

c es
or

B H I K SH U KN U P A N I S H AD
-

OF
S UK LA YA JU RV E D A

AMO N G b h iksh us ( religi o us mendican t s) w ho l o ng fo r m o k

i ch a k a B a h a
Ku t
th ere are fo ur kinds
s h a ( sal v a t i o n )
d aka Hamsa and P a ra m a h a m sa Gau t
ama B h a ra dv aj a
Y a j nav alkya Va sish t
h a and oth er s bel o ng to th e rs t kind
T h ey t ake eigh t m o u thf uls ( o f foo d daily ) and s t ri v e a ft er m o k
s h a al o ne t h r o ug h th e pa th of y o ga T h e sec o nd kind carry
th ree ( bamb oo) s t av es ( tied to ge th er ) and a wat erp ot and wear
t u ft o f h air
sacred th read ( yaj no pav i t a ) and red co l o ur
ed cl oth T h ey t ake eig ht m o u thf uls o f foo d in th e ho use o f
er
B ra h m a rshis abs t ain fr o m fles h and alc oho l and s t ri v e a f t
emancipat i o n al o ne th r o ug h th e pa th o f y o ga T h en th e Ham
sas s ho uld li v e n ot m o re th an a nig ht in a village v e night s in
a to wn and se v en nig ht s in a sacred place par t aking daily o f
c o w s urine and c o w s dung o bserv ing C ha ndraiya na and
s tri v ing aft er m o ksh a al o ne th r o ug h th e pa th o f y o ga
Aru ni
S we t
Jada
a ke t
u
P a ra m a h a m sa s like S a m v a r a k a
at
re y a
a ka
b h arat
a D at
S uka Vam a d e va H ari t
and oth ers
t
t ake eig ht m o u thf uls and s t ri v e a ft er m o ks h a al o ne th r o ug h
th e path o f y o ga T h ey li v e cl oth ed o r naked a t th e foot
in ruined ho uses o r in burning gr o unds
Wi th
o f t rees
l m H ence el igio s m en dic nt
O n w h l ive s o n bhik h o
I n N d p a rivr j a ka U pa ni sh a d the e ar
ta ted t
o b e six ki n d s
A rel i gio s e xpi to y e e m ny
eg l a te d by the m oo n ge di m ini hing
the da ily n m pti n f f o d d il y by ne m u t
hf l f t
h da r k h l f
f
m n th beginn in g w ith ft
een tthe f ll m n ntil iti ed e d t
o
n
tthe
n w mo o n n d then increa si ng it
in l ik e m a nn er duri ng the f rtn ight f the m oo n s
mom ma WI L SO N
2

'

'

ra

a r

su

c r

e s

s a

oo

or

s.

co

r a

uc

e a

B H I KS E UKA - U

PAN I S HAD

13 3

th em th ere are n o duali ties as d h arma and ad h arma gain

and l os s and puri t y and impuri ty T h ey l oo k upo n g o ld
and s to ne and cl o d o f ear th wi th th e same eye ( of ind if
f erence ) li v e o n alms begging f ro m all wi tho u t any dis tinc ti o n
up o n e v ery th ing as A t
m a al o ne B eing
o f cas t e and l oo k
m
naked
as
na
t
ure
made
th
e
being
f
ree
f
r
o
m
th
e
sense
)
(
being engaged in pure c o n
o f duali t y and f r o m c ov e to usness
medi t ating o n A t
ma and begging
io n
t
e m pl a t
a t s t at ed t imes simply to keep th e b o dy and s o ul to ge th er
th ey re s ide in ruined ho uses t emples s traw h u t s an t h ills
ra
th e foot o f t rees p o tt eries th e p laces o f a gniho t
th e sand in
th e bed o f rivef s m o un t ain cav es cav i ties th e ho ll o ws o f t rees
h a nd il a ( th e le v el s quare p iece of gr o und
wat er falls and s t
prepared fo r s acrice ) Hav i ng adv anced f ar in th e pa th o f
B rah man and being pure in mind th ey qui t th i s b o dy th ro ug h
th e me tho ds prescribe d fo r P a ra m a h a m sa Sanny a sins Th ese a re
th e P a ra ma ha ms a s S uc h is th e Upanish a d
,

N A R A D AP A R I VR AJA KA U P AN I S H A D
-

or

A TH AR VA N A VE D A

U P A nE s A
'

Once up o n a t ime N ara d a th e o rnamen t of P a rivraj a ka s

l
r
o
aming
asce
t
ics
a
ft
er
r
o
aming
o
v
er
all
w
o
rlds
and
c
eansin
g
)
(
o
th r o ug h merely by l oo ki ng a t th e places o f pilgrimage able t
im p art rare religi o us meri t s o bse rv ed wi th a mi nd th a t h ad
a tt ained puri t y wi tho u t h a t e quiescen t and patien t and in
di fferen t to wards all ( o bj ec t s ) th e fo res t of N a imis a ( th e
m o dern N ims a r) lled wi th Rshis th a t were engaged in th e
c o nt emplati o n o f R eali t y and h ad att ained th e grea t ness o f th e
o rdained bliss ; ( th ere ) th r o ug h th e reci t at i o n of s to ries ab o u t
Hari ( Vis hnu ) ass o cia te d wi th th e musical m ot es o f S a R i Ga
Ma P a D h a and N i ( of th e gamu t) able t
o impart indi ff erence
he u nive rs e and
t
o o bj ec t s and to make o ne l oo k d o wn up o n t
ins tilling di vine de voti o n x ed and m ov able ( o r men t al and
b o dily ) h e en tered ( th e fo res t ) f ascina ting th e cr o wds o f beings
h uman animal K im p u ru sha s celes t ials K inna ra s A psara s
( H o u ris) a n d U ra ga s ( c o llec ted th ere )
( Th ereup o n th e ) gr e a t
Rehi s S aunaka and oth ers w ho h ad been engaged fo r t wel v e
years in sa t
ra sacrice well skille d in th e rec i t a ti o n o f Ve d as th e
kn o wers of all and th e g oo d pra c tisers o f t
ap a s o bserv ed Narad a
th e s o n o f B ra h m a and th e de votee o f th e Lo rd and ha vm g
e b twit
h h m nh d
A hi ghe b e ing w ith the f m f h
be ing with h m n f m b t
with t
h hea d f
horse
A hi ghe
h a h m n fac e
A se mi divin e se rpe nt wi t
OH

"

or

'

a.

or

ors

e a

THI R TY M I N O R

13 6

ur

sH Ap s

Himsel f
Afte r th e sat
ra sacrice was c o mple t ed h e too k th e
t
rshis al o ng wi th h im to sa t
yal o ka and a ft er duly m aki n g pr o
s t ra ti ome to and eul o gising B ra h m a e nga ge d i n medi t a t i o n up o n
B rah man h e al o ng wi th oth ers was duly seat ed under th e o rders

T h en N arada addre s sed B rah m a th us : T ho u ar t

o f B ra h m a
guru ; tho u ar t fa th er ; tho u ar t th e kn o wer o f th e s ecre t o f all
learning ; th o u ar t th e kn o wer of all ; t ho u sh al t th ere fo re t ell m e
W ho el s e bu t th ee is t to t ell th e secre t dear unto
o n e se c re t
me ? I t is th is P lease t ell us th e rules o f th e r eal sa nnya sa
asce
t
icism
)
(

T h us prayed to by Na rada B rah m a sur v eyed all in th e fo ur

quart ers ; and a ft er medi t a ting f o r o ne m u h urt
a ( 48 minu t e s )
an d as s u ring h imsel f th a t th e inquiry was t ruly fo r th e p u rp o se
o f e s caping f r o m th e pain of sams a ra B ra h m a eyeing Na ra d a
said th us
Th e my s t ery th a t was impart ed be fo re by Virat
P urus h a o f illimi t able fo rm acc o rding to th e P u ru s ha S alom
I t is v ery mys t eri o us
Up a nis ha d is n o w bein g di v ulged to y o u
I t is t to be h earkened to wi th grea t a tt en t i o n 0 N a rad a o ne
b o rn in a g oo d f amily and o bedien t to h is paren t s s ho uld a ft er
th e perfo rmance o f upanayana acc o rding to th e rules nd a virt
u
th a t is oth er th an h is f a th er is of g oo d cus to m and
o u s guru
h abi t s of f ai th b o rn o f g oo d f amily a kn o wer o f Ve d a s a l ov er
ras of ( g o o d ) quali ties and f ree f r o m dupli c i ty Ha ving
o f S ast
made pr o s t ra t i o ns and rendered use f ul s er v ice to h im h e s ho uld
respec tf ully acquain t h im wi th his in t en t i o n Hav ing s t udied
all dep a r t me nt s o f kn o wledge and rendered service fo r t wel v e
h e guru s ) o rders marry a girl t fo r
years h e s ho uld under h is ( t
h is f amily and dear un to h im T h en h a ving per fo rmed fo r t wen ty
he
ve year s th e karm a s inciden t al t o a h o u s e ho lder and a tt ained t
s t a t us of a B r a h ma na th at h as per fo rmed sacrices and th e res t
h e s ho uld bege t a s o n wi th th e o nly de sire o f perpe t ua t ing th e
f amily Aft er t h us spending t wen t y v e years in t h e perfo rmance
o f ho use ho ld d h arma h e s h o uld ba th e th rice daily fo r t wen t y v e
year s an d t ake o nly o n e meal in th e fo ur th peri o d h e s ho uld li v e
al o ne in th e f o re s t aft er gi ving up h is pre v i o us wanderings in
ci t y an d v illage ; and wi tho u t desire fo r f rui t s ho uld per fo rm
th e karma s inciden tal to th a t ( fo res te r s ) o rder o f li f e and be
,

'

137

N AR AD APARI VRAJ AKA - UPAN I SH A I}

wi tho u t desire fo r o bj ect s seen and h eard B eing skilled in th e

fo r ty sa m skara s h e s ho uld be de vo id of de s ire fo r all h av e a
p uried mind h av e burn t up desire j eal o usy en v y and eg o ism
and h av e de v el oped th e fo ur means o f sal v a ti o n Th en h e

bec o mes t fo r s a nnya sa Suc h is th e Upanish ad

.

U PA D E S A

III

T h en Na ra d a addressed th e grand f a th er th us

O Lo rd by w ho m a ft er a tt aining th e qualicat i o ns of

is i t t to be t aken ?
T o w h ic h B rah m a replied :
s a nn y a s a

Aft er rs t e x p o unding th e qualica ti o ns o f s a nnyasa th e

rule s of s a nnya sa will th en be s t a t ed Hearken care fully
A eunuc h th e o u t cas te th e maime d th e lewd th e dea f
th e y o u th t
h e dumb th e h ere tic th e discus bearer th e L i nga
wearer th e v a ikhana sa ( fo res t er) th e H a ra dhv a j a ( carrier of

S i v a s flag ) th e reci t er o f Ve d as fo r h ire th e bal d h eaded o ne

wi tho u t ( sacricial ) re all th ese e v en tho ug h th ey h av e
a ttained v a iragya are un t fo r s a nnyasa Ev en tho ug h th ey
h av e bec o me sanny a sins th ey are un t t
o be ini t ia t ed in to
th e m a h a vakya s ( sacred v e d ic sen t en ce s ) Th e P a ra m a ha m sa
sannyasin s t at ed be fo re ( as t to t ake s a nnya s a ) is t h e o n e
is th a t h e is a p a riv r a t
qualied I t is s t a t ed in th e s m rt
w ho is
n ot a fraid of o th er s a s oth ers are n o t
a fraid o f h im T h e eunuc h
th e limble s s th e blind th e y o u th th e s in f ul t h e o u t ca s t e th e
d oo r keeper th e va ikhan a s a th e H a ra dhv a j a th e c h akr i ( discus
bearer ) th e L i ng i ( Li nga wearer ) th e h ere tic th e bald h eaded
o n e th a t h ad underg o ne s a n n as a
o n e wi th o u t re ( s acrice )
y
t wice o r th rice th e reci t er o f Vedas fo r h ire all th ese are n ot
t fo r regular s a n nyas a bu t o nly fo r at
ura sa nnyas a ( vi a
taken w h ile a pers o n is afic t ed
Wh a t is th e
sa nny as a
O pi ni o n o f a ryas ( Hin d us ) o n th e ( t ) time fo r at
ura s a nnyas a
h
being
t
aken
T
e
t
ime
w
h
en
pr
a
a
li
f
e
is
ab
o
u
t
to
rise
?
n
(
)
)
(
th
e
b
o
dy
is
called
a
ura
T
h
e
t
ime
oth
er
th
an
i
t
is
f
out
o
in
t
)
(
capable o f c o n f erri ng ( up o n o ne ) th e pa th of s al v a ti o n and i s
h e wi s e s ho uld ac c o rding
n ot at
ura Ev en i n at
ura s a nnya sa t
rule s ini t ia te th emse l v es in to s a nnyasa a ft er reci ting th e
t
o
,

'

18

138

M I N OR

1 11 e
'

urm s

m ns

ras again and

t

again in th e c o urse of res p ec ti v e man t

ras
Th ere is n o di ff erence be t ween regular and a t
ura s a nnyasa in th e
man t ras to be u tt ered a t th e t ime o f t aking s a nnya sa Th ere i s
wi tho u t man t
ras ; ( h ence ) karma n eeds man t ras
n o karm a
Any th ing d o ne wi tho u t man t
ra cann ot b e t ermed karma Hence
man t
ras s ho uld n ot be giv en u p A ny karma d o n e w i tho u t
man t
ra is like an o ff ering made in a s h es T h r o ug h th e c o n
c is e n e ss ( of th e per fo rmance ) o f t h e karmas i t is s t a t ed to be
at ura s a n nyas a

Th ere fo re 0 Muni th e reci t a ti o n o f man t

ras is s t a t ed
O ne w ho is always duly d o ing agni
o be in a ura s a n n ya sa
t
f
w
h
en
h
e
qui
t
s
th
e
ho
use
s ho uld
or

re s a c ric e )
ra
hot
(
)
(
fo reign places th r o ug h indi ff erence p er fo rm th e p raj ap a t
ya
sacrice in wa t er and th en t ake up s a nnyas a Af t er c o mple t
ing in wat er th e O bser v ances o f karma th r o ug h th e mind o r
th e reci t at i o n o f m an t ras th e wise man s ho uld a tt ain s a nnyas a
E l s e h e bec o mes a f allen m a n Wh en in th e mind indi ff erence
to all o bj ec t s arises th en men s ho uld l o ng a ft er sa nnyasa ( th a t
bein g th e bes t time fo r i t ) ; oth erwise th ey are f allen O ne
w ho a tt ains v a iragya s ho uld t ake s a nnya sa O ne w ho d o es n ot
s ho uld remain a t ho me T h a t v ile t wice b o rn wi th desire
s ho uld h e t ake s a nnya s a reac h es h ell T h a t B rah ma na w ho is
a celiba t e w ho h a s under c o n t ro l h is to ngue se x ual o rgan
s t o mach and h and may bec o me a sanny a sin wi tho u t underg o ing
th e cerem o ny of marriage Ha v ing kn o wn sams a ra as o ne
wi tho u t s a ra ( o r essence ) and n ot h a ving u n d e rgq n e any m a p
ri e ge o n acc o un t o f th e des ire to kn o w th e s a ra ( o r essence o f
G o d ) th ey bec o me sanny a s ins o n acc o un t o f th e prac tice o f th e
supreme v a iragya T h e c h arac t eris ti c o f p ra v r t
i ( pa th ) is th e
i is j na na
perf o rmance of karma ; th a t o f nivrt
Th ere fo re
t
placing j fi an a in th e fo re f ro n t t h e wise man sho uld t ake up
W h en th e reali ty o f th e e t ernal P a ra bra h m a n is
s a n n ya s a
unders to o d th en h e s ho uld t ake up o ne d anda ( s t aff) and
aband o n th e holy th read and t u ft o f h air T h en h e bec o mes
t t
o ea t th e alms foo d ( o f s a n nya s a ) h a ving bec o me de v ot ed
m a indi ff eren t to tho s e th a t are n ot P a ra m at
t
o P a r a m at
ma
and freed f ro m all desires He bec o mes t to b e th e ea t er of
m an

'

TH I R TY M IN O R UPAN ISHAD S

140

Ha ving gi v e n up all f aul t s suc h as pas s i o n anger pride desire

and delu s i o n th e p a riv ra t( asce t ic ) s ho uld bec o me o ne th a t
o wns n oth ing He is a muni w ho is de vo id o f l ov e and h at e
w ho regards equally a cl o d o f ear th s to ne o r g o ld w ho d o es n o in
j ury to any li ving creat ure and is fr eed fr o m all T h a t asce t ic
reac h es sal v a ti o n w ho is ass o cia t ed wi th At
m a j an a w ho is f reed
f r o m o s t en t a ti o n and eg o ism f ro m d o ing inj u ry and t ale bearing
T h ro ug h a ttrac t i o n to th e senses h e bec o mes subj ect to faul t
th ere is n o d o ub t : th r o ug h th eir c o n tro l h e gains perf ec t i o n
L us t w h en enj o yed is ne v er grat ied Jus t as re increas es
wi th th e o bla ti o n ( of g h ee e t c p o ured in to i t ) s o als o lus t wa x es
s tro ng ( wi th enj o ymen t ) I t s h o uld b e kn o wn th a t th at man
w h o d o es n ot rej o ice o r grie v e th r o ug h h earing to uc h ing eat ing
see ing o r smelling is a j it
e n d riy a ( co nquer o r of th e o rgans )
He w ho se s peec h a nd mind are well bro ug ht under c o n t ro l
a ttains c o mple t ely a nd always all th e f rui ts o f v e da n t
a

T h a t B r a h mana w h o is always af raid of resp ec t as p o is o n

and always l o ngs a ft er disresp ec t as nec t ar sleeps s o undly and
rises h appily e v en tho ug h h e is t rea t
ed wi th disrespec t He
m ov es ab o u t h appily in th is w o rld T h e o n e w ho t rea t s h im wi th
disrespec t perish es All cruel w o rds s ho uld be endured N o ne
O n acc o un t o f b o dily rela t i o n
s ho uld be t rea t ed wi th di s respe c t
s h i p n o ne s ho uld be made inimical N O anger s ho uld be direc t ed
in t urn t o wards o ne w ho is angry S o ft w o rds ( o nly) s ho uld be
s p o ken e v en w h en
(v i o len t ly ) pulled by an oth er N o un t rue
w o rds s ho uld be u ttered e v en s ho uld afflic ti o ns ari s e to th e se v en
ga t es ( of th e b o dy ) O ne desiro u s of bli ss s ho ul d dwell in this
univ erse th r o ug h th e aid o f A t m a al o ne in ten t upo n A t
ma free
f ro m desires and wi t ho u t th e desire of blessing ( o t h ers ) He be
c o mes t fo r sal v a t i o n th ro ug h th e c o n t r o l o f th e o rgans th e de
s t ruc ti o n o f l ov e and h a t e and no n inj ury to beings He s ho ul d
abando n ( all iden t ica ti o n wi th ) th is f eeble p eris h able and
i mpure b o dy o f v e elemen ts w h ere of th e b o nes a re th e p illars
w h ic h is s t rung by th e nerv es c o a t ed ov er wi th fles h and blo od
c ov ered up by th e skin is o f ba d o d o ur f ull o f urine and fa c es
i s e v er h aun ted by d ot age and miseries and is th e sea t o f all ills
I f an ign o ran t m a n be fo nd o f this bo dy rmly kni t to ge th er
,

N ARAD AP A RI VBAJ A KA - U

PAN I S HAD

14 1

wi th es h bl oo d pus faeces and urine nerv es f at and b on es

h e w o uld a f o rt
T h a t ( iden tica ti o n o f t h e
i o ri be fo nd o f h ell
ra h ell
bo dy wi th t h e Sel f) is al o ne th e sea t o f th e K ala s t
Th at
Th a t is al o ne th e
is al o ne t h e Mah a V i c h i Va gu ra ( h ell )
S uc h an idea of th e b o dy being th e
ra v a n a s re ni ( h ell )
A s ip a t
Sel f s ho uld be s t renu o usly aband o ned th o ug h a ll s ho uld peris h
T h at l ov e o f th e b o dy is n ot t t o be fel t by o ne in t en t up o n h is
wel f are j us t as a l o w cas t e w o man eating d o g s fles h is un t to
be to uch ed
O ne ( t to reac h sal v a t i o n ) a ft er lea v ing all meri to ri o us
ac ti o ns t
tho se dear t
dear a t
o h im and all sin s to tho se n o t
o
tains th e e t ernal B rah man th ro ug h d h y a na y o ga Suc h a man
th r o ug h t h e o rdinances gi v es up li t tle by li t tle all ass o cia ti o ns
and being freed f r o m all pairs of O pp o si t e s remains in B rah m an
O n a cc o un t o f th e acc o mplis h men t ( o f sal v a t i o n ) h e
a l o ne
s ho uld be m oving ab o u t al o ne and wi tho u t any h elp He w ho
h a ving unders too d th e e ff ec t o f being al o ne ne v er der o ga t es
fro m i t is ne v er le ft in wan t T h e b o wl th e foot o f th e t ree th e
a ttered r o be th e s t at e of being wi tho u t h elp th e equali ty o f
t
visi o n in all th ese are th e c h arac t eris tics o f th e emancipat ed
O ne in t en t up o n th e wel f are of all beings wi th a quiescen t
o ne
a and b o wl and e v er de vote d
mind h a ving th e th ree kn ott ed s t
a ft er ta king up s a nnyas a may en t er a
t
o th e O ne ( B ra h man )
v ill age Suc h o ne is a b h iks h u ( alms t aker ) S h o uld t
w o uni t e
h u na ( a pair o r uni o n ) wi t h th ree i t bec o mes a
i t is called m it
gr a ma ( o r v illage ) wi th m o re i t is a nagara ( o r ci ty ) N 0 ci ty
h u na s ho uld b e made and a n asce t ic w ho
m it
o r vi llage o r
c o mmi t s th ese th re e ( o ffences ) f alls fr o m h is du t y Th r o ug h
such in t erc o urse ( of asce tics ) all kin d s o f t alks c o nnec t ed wi th
th e king and alms friends h ip t ale bearing and malice o ccur
be t ween th em T h ere is n o d o ub t of i t
He ( th e asce tic ) s ho uld be al o ne and desireless He s ho uld
T h e asce t ic s ho uld e v er be u tt er
n o tc o n v erse wi th anyb o dy
ing th e w o rd Nar aya na in eac h sen te nce B eing al o ne h e s ho uld
be medi t a t ing up o n B ra h man in all men t al sp o ken and b od ily
ac ti o ns He s ho uld nei th er rej o ice a t dying o r li ving
He
H e sh o u l d
sho u ld be an t ici p a t ing th e time w h en l if e wil l cl o se
,

'

TH I RT Y M I N O R UPAN ISH AD S

14 2

tbe glad of dying ; n o r s ho

ld h e be glad of li ving He s ho uld

be h id ing h is t ime like a h ireling ( fo r h is pay ) A n asce t ic w ho
plays t h e part o f th e d u m b th e eunuc h th e lame th e blind th e
deaf and th e idi ot is emancipa t ed th r o ug h th e ( ab ov e si x ) mea n s
T h ere is n o d o ub t o f th i s He w h o h a s n o t
fo ndness f o r ea t ing
saying th a t th i s is g o o d and th a t is bad w ho speaks o nly w o rd s
th a t are benecial t rue and m o dera t e is s aid to be th e dumb
He is a eunu c h w h o is n o m o re a ff ec t ed by th e s ig ht of a si xt een
years o l d girl t h an of a new b o rn f emale baby o r a h undred years
O ld w o man He w ho d o es n o t
m ov e ab o u t fo r m o re t h an th e
di s t ance o f a y oj ana f o r alms o r fo r th e calls Of nat ure is a lame
man T h a t p a riv rat( asce ti c ) is said t
o be a blind man
w ho
w h e th er si t ting o r walking h as h is v i si o n e xt ended to n o
m o re th an fo ur y o kes di s t ance o n th e gro und He is said to b e
dea f w ho t ho ug h h earin g w o rd s benecial o r n o n be n e cia l
pleasa n
t o r pain f ul to th e mind is as i f h e d o e s n ot h ear th em
Th at cle v er as ce t ic is said to be an i di ot w ho is e v er in a s t a t e
of sleep as i t were h av ing h is o rgans n o n agi t a t ed by o bj ec t s
e v en tho ug h near He s ho uld ne v er o bser v e th e fo ll o wing s ix
th e scenes o f dancing e t c gambling l ov ely w o men ea t ables
e nj o y a bl e s and w o men i n th eir m o n th ly c o urse
T h e asce t ic s ho uld n e v er in tho ug ht e v en th ink o f oth ers
wi th th e si x
l o v e h at e pride decei t t reach ery and th e
illusi o n ( o f c o n fo unding th em ) To th e asce t ic s th e fo ll o wing
si x are sin f ul c ot w h i t e cl oth t h e s t o ries o f w o men l o v e t o wards
w o men sleep during th e day and v e h icles He wh o is engaged
m ic c o n t empla t i o n s ho uld care f ully a vo id a l o ng j o urney
in At
He s ho uld e v er prac ti s e th e upanis h a d ic vi d y a t ending t
o sal v a
t i o n T h e asce ti c need n ot b a t h e daily He need n ot o bserv e
u a v a sa ( f as t )
n
ot
n
He
need
be
th
a
t
h
ad
s
t
udied
Vedas
He
o
e
p
need n o t be o n e th at is able to pr o duce a c o mmen tary ( lec t ure )
He s ho uld daily O b s er v e ac t s wi tho u t sin decei t o r f alse hoo d
He w ho h aving wi th drawn th e o rgans wi th in like a t ur tle i ts
limbs ( wi th in i t s s h ell ) is wi th th e ac ti o ns o f th e o rgans and th e
mind annih ilat
ed wi tho u t desires wi tho u t p o ssessing any o bj ec t
as h is o wn wi t ho u t duali t ies wi tho u t pr o s t ra t i o ns wi tho u t th e
i
at
a
e
v
s
o bla t i o ns t
o
th
ey
being
wi
th
desi
es
wi
tho
u
t
r
;
)
d
(
p

no

THI RTY M IN O R UPAN I S HADS

144.
of

h air cas t o th e ho ly th read He s ho uld wear as hi s

st
ra
( th read ) th e indes t ruc tible an d supreme B rah man O n
acc o un t of ( s cha nat
) i t s being an indica ti on i t ( th read ) is called
s ut ra S ut
ra is th e P a ra m a p a da ( supreme sea t )
He by
w ho m th a t s ut
ra is kn o wn is B rah man T h at s ut
ra ( th read o f
B rah man ) in w h ic h is s t rung th e w ho le uni v erse like beads o n
a s ut
ra ( s t ring ) s ho uld be w o rn by th e y o gin th a t h as kn o wn
y o ga and t a t
v a T h e wise man th a t is in supreme y o ga s ho uld
t
aband o n th e o u t er s ii ra ( th read ) He w ho wear s ( in h is h ear t )
th is s ut
ra o f B ra h mic R eali t y is al o ne B rah mana
T h r o ug h
wearing this h ig h er s ut
ra i t bec o me s n ot a rej ec t ed o n e n ot an
impure o ne T ho s e o n ly w h o se s ut
ra is in t ernal h av i n g th e ho ly
th read a s j an a are th e real kn o wers o f th e s t
ra
th ey are s a id
T
O tho se w ho s e s ik h a
t
o p o sse s s th e y a Op a v i a ( h o ly th read )
j
a

n a an d w ho se
t
u
ft
o f h air ) is j na na w ho s e ho ly th read is
(
j
medi t ati o n is up o n j fiana j fi a na al o ne is supreme I t is s aid
th at j ana al o ne is able to puri fy T h a t wise man al o ne w h o
p o sse s ses th e j na na s ik h a like th e s ik h a ( ame ) o f agni ( re )
is s aid to p o s sess s ikh a ( t u ft of h air ) T ho se th a t h av e mere
T h e B ra h manas and oth ers th a t are en t i tled
s ik h a are n o s ikh i s
to per fo rm t h e v edic karmas are all o wed to wear th e ( e xt ern al )
th read only as an au x iliary t o t h e karmas I t is o nly v edic
T h e kn o wers o f B rah man kn o w th a t all B rahm a nya ( t h e s t a te
Of B rah man ) accrues t
o h im o nly th a t h a s t h e j a na m a y a s ik h a
a n m a y a ( T h a t o r B ra h man
kn
o
wledge
t
u
f
t
o f h air ) and th e
(
a ( h o ly t h read )
f ul ) u p a v i t
Ha v ing kn o wn i t a B rah ma na sho uld t ake up s a nny a s a
o bear th e b o dily afili o
Suc h a s anny a sin sh o uld be in o rder t
t i o ns wi th o n e c l o th bald h eaded and wi tho u t h a v ing any th ing
o r acc o rding t o rule s h e may
a s being req u ired ( fo r h i s use )
be ( naked ) as nat ure made h is b o dy and s h o uld aband o n h is
s o n f riend wi f e t rus t w or th y rela ti v es e t c
as well as
all karmas and l o v e fo r th e uni v ers e th e l o in cl o th s ta ff and
c ov ering E nduring all pairs o f O pp o si t es wi th o u t c o ld o r h ea t
h appine ss o r grie f f ame o r di sgrace wi tho u t th e si x c h anges
I ness malice prid e o s t en t a t i o n j eal o u s y slander o f oth ers
l ov e and h at e ple a sur e and pain pass i o n anger greed and

t u ft

'

'

'

'

'

NARA !) APA R I VRAJ AKA

d elusi o n

145

U PAN I SH A I)

a nd

regarding h is b o dy as a mere carcase wi tho u t

th inking o f all th e th ing s in t ernal and e xt ernal th a t are oth er
th an Sel f Wi tho u t pr o s t ra t i o ns wi t ho u t th e w o rs h ip o f d e v as
and p it
rs and wi tho u t p raise o r c o ndemna t i o n h e s ho uld
wander ab o u t o f h is o wn acc o rd He s ho uld n ot receiv e
g o ld and oth ers Fo r h im th ere is n o in vo ca ti o n o r dismissal
ra o r no n man ra medi t a ti o n o r w o rsh ip
( of dei ties ) man t
aim o r n o n aim oth ers o r n ot oth ers wi tho u t h av ing an oth er s
of residence and h a ving a rm
o r ( h is o wn) se tt led place
c o n vic ti o n h e s ho uld be in a des o la t e ho use o r a t th e foo t
of
t rees o r in a t emple a plen t e o us t ur fed sp o t a p ott er s place
or
th a t o f a gnih o ra o r sacrice ri v er t ank sand h eap
sub t erranean v aul t ca v e m o un t ain rill th e place prepared
fo r sacrice o r fo res t ; o r like th e naked pers o n ages S v e t
a
ket
u Rbh u N idagh a J a d a bha ra a Bsh a bha D u rvas a s Sam
a ka
su at
a i de h a
Janaka
i
uka
a
va rt
S a na t
V
V
a
a
s
h
a
S
t
d
(
)
d
j
t
t
at
re a
R
i
a nd
a ka
h
h
e
s
ho
uld
a
v
a
G
o
r
k
s
a
a
Vama d e va D a t
y
ro am ab o u t as na t ure made h im wi tho u t being rec o gnis ed and
wi tho u t a ny me ans o f disc ov ery o f his c o urse o f lif e like
a lad o r an insane man o r a g ho s t wi th th e ac t i o ns of
a madman tho ugh n ot mad aft er discarding in wa t er th e th ree
kn ott ed s t aff th e s t ringed sling ( bag ) v essel b o wl wai s t s t ring
l o in cl oth s tick and cl oth He s ho uld e v er be engaged in At
mic
delibera ti o n B eing in h is na t ural s t a t e wi tho u t being aff ec t ed
by th e pairs wi tho u t recei v ing any th ing being e v er se ttled
rmly in th e B r a h mic pa th h av ing a pure mind ea ting th e f o o d
th a t is o b t ained wi tho u t asking in th e palm as v essel o r in
an oth er s v ess el in o rder to merely pr ot ec t th e b o dy a t th e t im
required being o f equal mind w h e th er th e o bj ec t is gaine d
at
wi tho u t h a ving aught of h is o wn always m e d it
o r n ot
ha h a ving e ra di
ing up o n B ra h man being wi th A t
ma nisht
v irt u o us an d sin ful and h av ing giv en up
ca t
e d all ac t i o ns

all th a t o n e w ho e v er u
B rah ma P ranav a th a t I am
B rah man al o ne wi t h th e
f ul and n o n dual j ana and
a ft er rising ab ov e th e th ree b o dies ( to B ra h man ) like th e

anal o gy o f th e wasp and th e w o rm gi v es u p t h e b o dy as a

h e w a s p wi th the l a t
R e f e in g t
h e id e a o f t
ter a
o
t
h e wo m be c o m ing t
,

'

t
,

f re q u e nt

rr

t
in ging

19

TH I RT Y MI N O R UPAN I S H AD S

146

sanny a sin is said t

o h a v e d o ne all h is w o rk ( in th is w o rld)

Suc h is th e Upanis h ad
,

U P AD E B A

IV

O ne w ho a ft er gi v ing u p th e w o rld th e Ve d as th e o b
h
at
t
a in s t
e s upreme ab o de
m
a
al
o
ne
ct
s and th e o rgans is in A t
e
j
A g o o d a s ce tic sho uld n o t make kn o wn h is ca s t e nam e g o t
ra
clan
e
t
c
h
is
place
and
t
ime
th
e
Vedas
e
t
c
s
t
udied
by
h
im
(
)
h is f amily age h is to ry o bser v ance and c o nduc t He s ho uld
nei th er c o n v erse wi th w o men n o r remember th e w o men h e h ad
seen He s ho uld gi v e up all s to ries c o nnec t ed wi th w o men
He s ho uld n ot e v en see th e gure O f a w o man in a pic t ure
Th e m ind o f an a s ce tic w ho th r o ug h delusi o n ad o p t s th e ab ov e
fo ur th ings c o nnec t ed wi th w o men is necessarily a e c t
e d and
th ereby peris h es T h e fo ll o wing are pr oh ibi ted ( in h is c a s e ) :
T h irs t malice f alse ho o d d e cei t greed delusi o n th e pleasa n t
and th e unpleasan t manual w o rk lec t ure y o ga ka ma ( pass
i o n ) desire beg ging I ness mine ness th e Obs tin a c y o f curin g
diseases penance pilgrimage and th e acc o mplis h men t o f frui t s
and medicines He w ho per fo rms th ese in te rdic ted
o f man t ras
th ings g o es in to a debas ed s t a t e A muni w ho h as m o ksh a as
h is supreme sea t s ho uld address suc h respec tf ul w o rds as
P lease c o me plea s e g o please s t ay and welc o me to o ne e v en
tho ug h h e b e h is in tima t e f riend He s ho uld nei th er recei v e
o be gi v en to o h ers
presen t s e t c n o r ask fo r th em t
Ev en in
dream an asce t ic s ho uld ne v er direc t a pers o n ( to d o w o rk fo r
h im ) Ev en s ho uld h e wi t ness o r h ear o f th e h appiness o r
grie f o f h is wi f e broth er s o n and oth er rela t i v es h e s ho uld no t
b e a ff ec t ed th ereby He s ho uld aband o n all j o y and s o rro w
T o th e asce tics c o n t r o lling th eir mind th e fo ll o wing are
th eir s va d ha rm a s ( o wn du t ies ) : Harmlessness t ru th ho nes ty
celibacy n o n c ov e t ing h umili ty h ig h spiri t edness clearness o f
mind s t eadiness o f mind s traig htfo rwardnes s n o n a tt ac h men t
( to any ) ser v ice to th e guru f ai th pa t ience b o dily res t rain t
men t al re s train t in di e re n ce rm and swee t w o rds endurance
c o mpassi o n s h ame j ana vij ana y o ga m o dera t e food a nd
,

TH I RT Y M I N O R UPANI SH AD S

148

bo dy e u lge nce beau t y e t c ? ( T h ey are o p p o sed to o ne a n

oth er ) T h e ign o ran t man th at is fo nd O f th is b o dy w h ic h is bu t
a c o mp o und o f es h bl oo d th e ill s melling urine and o ff al ner v e
f a t and b o ne will be fo nd o f h ell too T ho ug h th ere is n o
diff erence be t ween th e w o me n s secre t par t s th a t cann ot be
described by w o rds and an ( e v er ) oo zing t ubular w o und ye t
th r o ug h th e di ff erence o f th e mind ( men are delu d ed ) Suc h
men are said to b e wi t ho u t prana (vi a dead ) tho ug h ali v e
P ro s t ra ti o ns to tho se th a t sp o r t in t h a t piece o f es h w h ic h is
ren t in t wain and t ain t ed wi t h th e breaking o f th e wi nd e tc
W h a t m o re re vo l t ing thing is th ere t h an th is ?
ica
T o th e W ise th ere is n oth ing to d o n o sign ( of id e nt
t i o n ) T h e muni w ho is wi tho u t mine and f ear wi th quies c enc e
wi tho u t duali ty and ea t ing lea f ( al o ne ) s h o uld e v er be in medi t a
h u s in medi
t i o n wi th ei th er l o in cl o t h o r n o cl oth A y o gin w ho is t
t
at
io n bec o me s t t
o be B ra h man T ho ug h h e may h a v e s o me si gns
o
f
iden
t
ica
t
i
o
n
t
o
pa
s
s
under
th
i
s
o
rder
of
li
f
e
o
r
th
a
t
suc
h
(
)
signs are useless fo r gaining m o ks h a T h e cause o f sal v a t i o n
is j fiana al o n e He is a ( t rue ) br a h ma na who cann ot be iden
ie d as s a t
t
r
g
oo
d
pers
o
n
asa kn o wer of religi o u s b o o ks o r
o
(
)
n o tfo ll o wer o f g o o d c o n d uc t o r bad c o nduc t
T h ere fo re th a t
learned man w ho is wi tho u t signs a kn o wer o f d h arm a
engaged in th e ac ti o ns of B rah man and a kn o wer of th e secre t
mys t eries s ho uld r o am ab o u t inc o gni t o He s ho uld g o ab o u t
o n th i s ear th wi tho u t any cas t e o r o rder o f li f e and wi tho u t
bein g ( e v en ) d o ub t ed ( regarding h is iden ti t y) by any beings
like th e blind th e idi ot o r th e mu t e T h en ( e v en ) th e angels
bec o me fo nd of him w ho h as a quiescen t mind I t is th e dic t a te of

ic a t
io n ) i t sel f is Kai v alya
th e Ve d as th a t t h e sign ( of n o n id e nt
T h en Na ra d a asked th e Grand f ath er ab o u t th e rules o f
T o w h ic h B ra h ma assen t ed and said
B e fo re
sa nn yas a
ei t h er th e at
ura o r regular sa nnyas a is t aken krch ch hra penan c e
s ho ul d b e d o ne and th en th e eig ht s ra dd h as In eac h o f th e
of
eig
ht
t
w
o
br
a
h
ma
as
s
ho
uld
b
e
f
ed
in
lieu
s rad d h as
n
(
)
a va s u and th e ( Trim urt
is
called
B
ra
h
m
a
Vis v e d e va s called S a t
)
y
Vish nu and M a he s v a ra in D e va s raddha rs t ; th en in Rsh i
s radd h a in lieu o f D e v ars hi R aj a rshi and M a nushya rshi th en
,

t
,

'

'

149

N LRAnAPARI vRAJ AxA - U PAN I sH An

in D ivya s rad d ha in lieu o f Vasu R u d ra and A d i t yas ; th en in

m a nu shya s rad dha in lieu o f Sanaka Sa n an d ana S a na t
ku m a ra
a s rad dh a
and S a na t
s u at
in lieu of th e v e grea t
j a th en in bh t
hiv i e t c eye and oth er o rgans and th e fo ur kinds
elemen t s p rt
o f c o llec t i o ns o f bh t
a s ; th en in P i rs ra ddh a in lieu o f f a th er
rs ra d d ha
grand f a th er and grea t grand f ath er th en in m at
in
lieu of m oth er m oth er s f a th er an d m oth er s grand f a th er ; and
th en in At
m a s rad dha in lieu of h imsel f h is f a t h er and grand
f ath er o r o f h imsel f grand f a th er and great grand f ath er
s ho uld h is fa th er be ali v e He s ho uld per fo rm th e eig h t
wi th t h e man t
ras o f his
o r eig ht day s
s r ad d h as in o ne day
s akh a in o n e y aj a p a ksh a o r eig ht yaj a p a ksh a s T h en h e
s ho uld w o rsh ip and f eed th e br a h ma na s acc o rding to th e rules
o
c o n tained in p i rya j a T h en o ff ering th e p ind a s (ball s o f rice t
th e pi t
re ) h e s ho uld gladden th e bra h mana s wi th th e t a mb ula
presen t s and dismiss th em Th en fo r th e
( nu t and be te l
acco mplis h men t o f th e remaining karma s h e s ho uld pluck o ff
se v en h airs ; th en a gain fo r nis h ing th e res t o f th e karmas h e
sho uld ho ld s e v en o r eig ht h airs and h a v e th e h ead s h av ed Ex
cep t h is arm pi t and secre t par ts h e s ho uld h a v e th e h airs o f h is
h ead w h iskers and mus tac h e a n d nails s h av ed Aft er sh av ing
h e sho uld ba th e and per fo rm th e e v ening san d hy a u tt ering
G ayat
r i a tho usand times Th en per fo rming bra hm a ya j a
h e s ho uld es t ablis h h is o wn re and ac ting up to h is s akh a
s ho uld perfo rm th e o bla ti o n o f g h ee acc o rding t o w h a t is said
th erein till th e ajya p o rt
i o n wi th tho se ( man t
ras beginning
wi th ) At
m a e t c h e s ho uld ea t th rice th e f ried rice p o wder and
th en si p ping th e wat er h e s ho uld main t ain th e re th en sea te d
n o rt
h o f th e re o n a deer s kin h e s ho uld be engaged in th e
s t udy of Pu r a nas wi tho u t sleeping h e s ho uld bath e a t th e end
o f th e fo ur y am a s and a fter c oo king th e o bla t i o n o f ( rice ) in th e
re h e s ho uld o e r i t to th e re in si xt een o bla ti o ns acc o rding t
o
u
th
e
ma
ras
o f)
P
urus
h
a
S
k
a
T
h
en
h
a
v
ing
d
o
ne
n
v
i
ra
a
t
t
(
j
hom a and sipped wat er h e s ho uld cl o se i t wi th th e gift ( to
brah manas ) o f cl o th g o lden v essel and co ws al o ng wi t h presen ts
o f m o ney and th en dismiss B ra h m a ( w ho h ad b een in vo ked )
ra h e s ho uld a tt rac t A gni ( re ) un t
Wi th th e pre scri be d man t
o
'

'

'

'

'

'

TH I R TY M I N O R U PAN ISHAD S

15 0

Aft er medit a t ing up o n and c o ming ro und an d pr os

o rn
s
be
fo
re
th
e
re
h
e
s
ho
uld
di
smis
i
t
T
h
en
in
th
e
m
in g
ra t
t
ing perf o rming san d hy a and u tt ering G ayat
ri a tho usand time s
o t h e sun
h e s ho uld make u p a s t
T h en de
h an a ( w o rsh ip ) t
scending in to wat er u p to t h e nav el h e sh o uld make a rgh ya
o f th e eig ht quar t ers ; th en
wa
t
er
O
ering
to
th
e
guardians
f
f
)
(
h e s ho uld gi v e leav e to G ayat
r i making S a vi t r i ent er in to
h imsel f

vyah r i

T h e mant
ra prescribed fo r t h is s ho uld be u tt ered th r o ug h
th e mind and vo ice in h ig h middling and l o w to nes Wi th th e
s
th e wa ter s ho uld be sipped
mant
ra
313 :
St
at
and h a ving t aken th e wa t er wi th th e t w o h ands i t s ho uld be dr o p
ped o n th e eas t Hav ing u tt ered ( any h e s ho uld pluck h is h air
ye
t
le
f
t
and
u
tt
ering
th
e
prescribed
man
ra
and
h
a
v
ing
to
rn
f
f
o
t
)
(
th e sacred t h read and t aken i t in th e h and wi th wa t er s ho uld
u tter s : 1: g o to th e o cean and cas t th em d o wn as o bla ti o n in

wa t er :
W l s a tm m ll
Having u ttered th rice and s a t ura t ed th rice ( th e wa t er) wi th ( th e
inuence o f) th e man t
ra h e s ho uld sip th e wa t er ; and th en
e t c h e s ho uld cas t aside in wat er
u ttering th e man t
ras eff
th e cl oth and wais t c o rd Hav ing tho ug ht h imsel f to be th e
abdica to r o f all kar mas h e being in th e medi t a t i o n o f h is o wn
Reali ty a s na t ure made h im sho uld g o as be fo re n o r th wards wi th
!
h ands upraised S ho uld h e be a sanny a sin learned ( in th e Ve d as
e t c ) h e s ho uld ge t h imsel f ini tia t ed in to P rana v a fr o m his t eac h
er and g o ab o u t a t h is o wn f ree will wi th th e th oug ht of th ere
being n o ne o th er bu t h is Sel f and f eeding h is b o dy wi th f rui t s
leav es and wa t er liv e in m o u n t ain s fo res t and t emples T h at
l o v er o f sal v a t i o n w ho a ft er s a nnyas a r o ams ab o u t naked in all
places wi th h is h ear t f ull o f th e enj oymen t o f At
m ic bliss wi th
th e f rui t o f a vo idance o f karmas and main t aining h is li f e wi th
f rui t s j uice barks leav es r oots and wat er s ho uld aband o n
h is b o dy in m o un t ain cav es u tterin g th e P rana v a B u t an as
i
ra n t
a ft
er wisd o m s ho uld h e bec o me a sanny as in s ho uld afte r
p
walking a h undred s t eps be addressed by th e teac h er and oth er
B rah mans th us : O M a habhaga ( very fo rt u na te p ers on ) s tay
,

'

THI RT Y M I N O R UPAN I S HAD S

15 2

Th e vai ragya sanny a sin is o ne w ho bec o mes an asce tic a ft er be

ing in a vici o us c o ndi t i o n o f lus t e t c and th en b ec o mes dis
gus ted wi th th e o bj ec t s th r o ug h h is fo rmer g o o d karmas A
j nana sanny asin is o n e w ho bec o mes an asce t ic wi th th e fo ur
means o f sal v a t i o n a ft
er c o n t ro lling th e o rgans th r o ug h b o o k
wisd o m and bec o ming f amiliar wi th th e e x periences o f th e
w o rl d o f v ir t ue and vice a ft er aband o ning anger j eal ou s y,
en vy ah ank ara and all s a nnyasa pr o duc ti v e o f iden tica ti on
a ft er gi ving up th e t h ree Vas a nas of th e b o dy b oo k s and w o rld
w h ic h are o f th e fo rm of desires fo r w o men weal th and earth
and after th inking th a t th e w ho le o f th e uni v ers e s ho uld be gi v en
up like vo mi t ed foo d A j ana v a ir agya sa nny a a s in is o ne w ho
bec o mes an asce t
ic as na t ure made h im a f t
er prac ti sing and
enj oying al l and h av ing th e b o dy al o ne remaining th r o ug h
A
karma
n a and v a iragya in th e realisa t i o n o f th e R eali t y
a
ii
j
sanny asin is o n e w ho tho ugh h e h as n o v a iragya bec o mes an
as ce tic by regularly p a ssing fro m o ne as rama t
fr o m
o an oth er
th e celiba t e to th e ho use ho lder and th en t
A
o th e fo res ter
o ne w ho bec o mes an asce t ic f ro m th e
v a ir a gya sanny asin is
celibat e o rder ( direc tly ) being as na t ure made h im

( T h ere is an oth er fo urfo ld cla ssi ca ti o n ) T h e fo ur kinds

a
na s a nn a sa

i
id
i
h
a
s a nn as a
are : v id va t
and
s a nn y a s a
v
v
s
j
y
y
karma s a nnyas a In karma s a nnya s a th ere are t
di v is
w o ( sub
t
i o ns n imi t
a ( causal ) and a n im it
a ( n o n causal )
At
ura sa nnya
s a ( o n acc o un t o f th e cause o f appr o ac h ing dea th disease e t c )
a s a nn as a
is nim it
T h e krama ( regular ) s a nnyas a is a nimit
a
t
t
y
At
ura s a n nyas a is o n acc o un t of de f ec ti v e karmas
Wh en
i t is c alled nim it
s a n n yas a is t aken a t th e t ime o f dea t h
a
is th a t w h en o ne bec o mes duly a sanny a sin w h en th e
A nim it
a
t
b o dy i s s t ro ng ( af t
er being c o n v in c ed ) th a t all crea t ed th ings
o de s t ruc t i o n th a t b o dy and oth ers s ho uld be gi v en
are subj e c t t
up th a t all At
m a s ( s o uls ) e ac h o ne s h ining in th e pure A k as
dwelling in all m oving in th e a n a riksh a ( middle w o rld) as o f
th e fo rm o f va yu in th e sacricial pi t as of th e fo rm o f re in
th e m o o n in all men in th e supreme angels in th e fo rm o f
t ru th in ak as in th e fo rm o f th e c o nc h pearl sh e t
in
c
water in th e fo rm o f grain, e t
c
o n ear th , in th e fo rm o f th e
-

'

t
.

'

'
,

15 3

N AR Ap A PARI Y RAJ AKA- UPAN I SH L I}

li mbs o f Ve d as in th e fo rm of th e ri v ers fr o m th e m o un t ains

in th e fo rm o f t ru th and th e grea t o ne are n o oth er th an
B ra h man and th a t oth er s are bu t perish able
i ch a k a b a h d a k a
Th ere are si x clas s es o f s anny a sins k u t
ut
i
h amsa
a r a m a h a m sa
u
K
cha ka
and
a
v
a
d
h
a
u
r i at
i
a
t
t
t
p
y
is o ne w ho wears th e t u ft o f h air h o ly th read s t a ff b o wl
l o in cl oth and t a tt ered cl o th w h o w o rs h ip s m oth er f a th er and
t eac h er w ho h as p ot sh erd and sling w ho i s u t t ering m an t
ra s
w ho t akes foo d in o ne and th e same place w ho wears v ert ically
th e w h i te ear th ( o n th e fo re h ead as sec t mark ) and w ho h as
a
a st
wears th e
B a h da ka is o n e w ho like k u t
i ch a ka
t u ft o f h air t a tt ered cl oth e t c as well as th e th ree ( s ec t marks
bu t w ho ea t s eig ht m o rsels o f foo d th ro ug h ge tt ing alms T h e
h amsa is o ne w ho wears ma tte d h air and t h e th ree v er t ical sec t
marks and ea t s th e alms foo d wi tho u t any limi t ( as to th e
m o rsel ) and wears th e bare l o in cl oth o nly T h e p a ra m a h a m sa
is h e w ho is wi tho u t t u ft of h air and ho ly th read begs foo d in
h as o ne l o in cl oth wears o ne red
o n e day f r o m v e ho use s
cl oth al o ne and sacred ash es and h as gi v en u p all T h e t
ur i
at
i
a is o n e w ho ei th er may t ake frui t s ea t ing th em wi th h is
y
m o u th like c o ws o r i f h e is an eat er o f foo d may beg fo o d fr o m
th ree ho uses T h e naked man h a ving th e b o dy al o ne h a s th e
b o dily ac t i o n s ( quiescen t ) like th e dead b o dy Suc h an o n e is
th e t
T
h
e
a v a d h a is h e w ho is wi tho u t any rules
i
a
u ri at
t
y
ge t s h is foo d ( in h is m o u th ) fo ll o wing th e c o ur s e o f th e b o a
c o ns t ric to r f r o m all pers o ns e x cep t p ers o ns of ill repu t e and
o u tc as te s and is e v er engaged i n th e realisat i o n of th e R eal
S ho uld th e a t
ura sanny a sin be a l i v e ( af t er t aking s a nnyas a ) h e
s ho uld t ake up regular sa nny a sa T h e rules t o be o bser v ed in
i c h a ka
ba h ud a ka and h am s a are
th e cas e o f th e ( th ree ) ku t
th e same as fo r th e o rders of li f e f r o m th e celiba t e to t h e
sanny asin F o r t h e th ree p a r a m a h a m s a upwards th ey h a v e n o
wais t c o rd l o in cl o th cl oth b o wl and s t aff T h ey may ge t foo d
f ro m all cas t es and s ho uld be as na t ure made th em Suc h are
th e rules
id t
i to
i
o
Th e sn a ke
em in in n e pl ac e nl y o n
boa c n t
f it
ta ki ng n y f d t
hat m y ome t
h a s itis
a cc ou nt
s h ge bo d y
o itm o t
,

20

or

r,

s r c

sa

oo

THI RT Y M I N O R U PAN I S H AD S

154

At th e t ime of th e s a n nyas a th e reci t a t i o n o f th e Ve d as

s ho uld be made t ill th e mind is cleared and a f t er cas ting a side
in wa t er th e wais t c o rd l o in cl oth s t aff cl oth b o wl e t c h e
s ho uld r o am ab o u t He s ho uld be wi tho u t e v en th e slight es t
t att ered cl oth He s ho uld nei th er u tt er any th i ng oth er th an
P ra nav a n o r t alk n o r h ear He s ho uld n o t s t u d y l o gic o r
rammar
He
s
h
t
h
ey
will
bu
t
pain
o ul d n ot t alk many w o rd s
g
h is vo cal o rgan He s ho uld n ot c o n v er s e wi th pe o ple t h ro ug h th e
vo cal o rgan H e s ho uld n ot t alk in oth er language ( t h an
s ing o f
He
h
as
n
o
w
o
rs
h
ip
of
G
o
d
and
n
o
wi
t
nes
S a m sk rt
)
f es ti v als h e sh o ul d be f ree f ro m pilgrimage Th e oth er rules o f
asce tic s are : T h e ku t
i ch a k a sho uld beg alms in o ne ho use
o nly ; fo r t
h e ba h d a ka eig ht m o rsels in eight ho u s e s ; fo r th e
h amsa th ere is n o limi t ; f o r p a ra m a h a m sa h e s ho uld beg
u ri at
i
a
wi th h is h and as t h e v essel in v e ho uses ; fo r th e t
t
y
h e s ho uld ea t f rui t s wi th h is m o u th like co ws ; ( fo r a va
d h u a ) h e s ho uld take foo d like a b o a c o ns t ric to r in all
cas t e s T h e asce tic s ho uld n ot dwell in o n e place fo r many
da ys He s ho uld no tmake pro s t rat io ns to any o n e A m o ng
it
a
th e u riyat
and av ad h ut
a ( asce t ics ) e v en tho ug h o ne is
j uni o r h e sho uld n ot make pr o s t rat i o ns to an oth er a seni o r w ho
h as kn o wn th e R eali ty He s ho uld n ot s wim wi th h is h ands
a n d cr o ss t h e
ri v er He s ho uld no tclimb up a t ree no r ge t
in to a carriage N oth in g s h o uld be purc h ased o r s o ld ( by h im )
N 0 e x c h ange sho uld be made n o o s t en t at i o n fo r h im Th ere is
n oth ing fo r th e asce ti c to d o I f th ere is a nyt
h ipg fo r h im t
o
d o h e will perish T h ere fo re th e only th ing h e is qualied t
o
d o is reec t i o n e t
c
To th e at uras and k u t
i ch a ka s t
h e w o rld th ey a t
a in is b h a r
t
l o ka and bh u va rlo ka to th e bahd a ka s s w a rga lo ka t
o th e
h a m ea s t
a p o l o ka ; to th e
r a m a h a m sa s sa t
yal oka T o th e t
uri
a
p
a
t
i
t
a and a v a dh t
a Kai v alya in At
m a acc o rding t
o th e anal o gy
y
o f th e wasp and th e w o rm th r o ug h th e realisa t i o n of R eali t y
It
is th e c o mmand o f th e Ve d as th a t w h a t e v er fo rm o ne th inks o f
a t th e las t ( dea th ) m o men t and be fo re leav ing th e b o dy is
a tta ined by h im and n o o th er Kn o wing i t th u s h e s ho ul d n ot
be a p rac tiser o f any th ing b u tth e realisa ti o n o f Re a li ty
,

t
,

t
.

THI R T Y M I N O R

15 6

U P AN I SH A ns

s ho uld g o ab o u t like a lad idi ot o r g ho s t He s ho uld nei th er

de sire to li v e n o r die L ike a c oo lie abiding his app o in t ed time
( of pay ) th e asce tic s h o uld bide his t ime ( of death ) O ne
w h o li v e s by t aking alms wi th o u t ( t h e quali c a t i o ns o f) p a
t
ie n c e wi s d o m v a ira gya and th e qualica t i o ns beginning wi th
s ama
f
c
o
n
t
r
o
l
f
mind
is
th
e
sp
o
iler
o
t h e o rder o f li f e Of an
o
(
)
a s ce tic
T h ere is n o sal v at i o n o b t ained th r o ug h th e mere
a ssump t i o n o f th e s t
a
o r making th e h ead bald o r o t h er dis
guise o r t h ro ug h o s t en t a ti o u s O bserv ances T h a t man w ho h as

a
k
a d a nd i ( o ne h a v ing B ra h man
n
as
h
is
s
t
a
ff
is
said
to
be
th
e
a

j
al o ne as th e s t aff ) A n asce t ic w h o h a ving merely a w o o den
s t aff wi tho u t j fia na eat s all ( i ndi s crimina t ely ) in all places,
go es to th e t errible h ells called M a h ara u ra va ( T h e sen s e o f )
grea tness in h is ca s e is likened by th e rs his t o th e pig s dung
Hav ing gi v en i t u p h e sho ul d m ov e ab o u t like a w o rm Foo d
and cl oth wi tho u t being begged fo r by h im s ho uld be o b t ained
in vo lunt arily th ro ug h th e will o f o t h ers A naked ( asce tic )
may ba th e a t th e wis h of an oth er A man w ho prac t ises th e
th e medi t at i o n up o n Sel f in th e dreaming s t a t e a s in th e waking
is said to be th e fo rem o s t and rs t o f B ra h m a v ad ins He
s ho uld nei th er grie v e fo r th ings n ot o b t ained n o r rej o ice
a t th ings o b t ained Wi th th e o rgans n ot a tt ac h ed to o bj ec ts
h e sho uld be engaged in th e s o le prot ec ti o n of li f e
He
s ho uld always l oo k d o wn up o n th e gain s o b tained wi th muc h
o
re spe c t ( sho wn t
h im ) T h ro ug h th e gains o b t ained wi th
muc h respec t th e asce t ic t ho ug h relea s ed bec o mes b o und
Wh a t is mean t by th e pr ot ec ti o n of li f e is th is : W h en
th e re ( of th e h earth in a ho use ) h ad been e xtinguis h ed
and all h av e taken foo d h e may g o to th e ho uses o f cas te
pe o ple th a t are t fo r t aking alms f ro m
T h e y o gin w ho
h as h is h and o nly as h is alms b o wl s ho uld n ot often t ake alm s
He may t ake ( foo d ) s t anding o r si tting ; s o in th e middle ( of
t aking foo d ) h e may sip wa t er T ho s e w ho h a v e p ure mind
s ho uld n ot ov er s t ep th e limi t s like th e o cean Th e grea t o nes
d o n ot gi v e up th eir sel f res t rain t like th e sun Wh en th e muni
takes like a co w t h e foo d wi t h th e m o u th o nly ( wi tho u t th e
u se o f th e h and ) h e bec o mes o f equal v isi o n t
o all beings
Th en
.

'

'

N i RA D AP ARI VRAJA KA - U

PAN ISHAD

15 7

h e bec o mes t fo r sal v a t i o n He may fo r alms g o f ro m a

fo rbidden ho use t
He sho uld g o ( fo r
o a n o n fo rbidden o n e
alms ) to a ho use w h ere th e d oo r is aj ar bu t n ot to a h o use w h ere
i t is cl o sed T h e muni w ho h as a dus t y b o dy an uninh abi t ed
h o use o r th e foot o f a t ree as his ab o de wi tho u t any th ing dear
o r n ot dear to h im
sleeping w h ere th e sun se t s wi tho u t any
re w o rs h ip wi t ho u t any se ttled place and wi t h pa t ience and
th e o rgans under c o n t ro l s h o uld li v e wi tho u t any desire in any
place o b tained He w ho a ft er g o ing to th e fo res t dwells wi th
na
a s th e sacrice and th e o rgans under h is mas t ery an d
a

j
awai t s h is t ime ( o f dea th ) is t to be of th e na t ure o f B ra h m an
A muni w ho g o e s ab o u t wi th n o cau s e fo r ins t illing f ear in to all
being s need ne v er h a v e any f ear f ro m th em O ne wi tho u t any
a bh im an a
( iden t ica t i o n wi th b o dy ) o r eg o ism o r duali tie s
nev er h at es ne v er lies th r o ug h th e
o r d o ub t ne v er is angry
vo cal o rgan T h at pers o n w ho h a ving v isi t ed all sacred places
d o es n ot d o any inj ury to any li v ing crea t ure and ge t s
alms a t th e p r o p er t ime is t to be of th e na ture of B ra h man
He sho u ld n o t ass o cia t e wi th a fo res ter o r ho use ho lder
He s ho uld c o nduc t h imsel f in suc h manner as n ot to be
kn o wn t
o oth ers
He s ho uld n ot be glad of any th ing He
s ho uld r o am ab o u t o n ear th like a w o rm acc o rding to th e
direc ti o n p o in t ed o u tby th e sun He s ho uld no t
d o o r cause
to d o w o rks t endin g to ( h is ) f ame o r pains o r pe o ple s bene t
He s ho uld n ot be inclin ed to wards v ici o us b oo ks He s ho uld
n ot liv e dependen t up o n any He s h o uld gi v e up all ov er
di s pu ta t i o us reas o ning He s ho uld n ot j o in any par ty ( g hting
wi th an oth er) He s ho uld n ot t ake any disciples He s ho uld
n ot s t udy m a n v b oo ks He s ho uld n ot disc o urs e N ei th er
s ho uld h e c o mmence any w o rk s Wi th o u t any dis t inguis h ing
c h arac teris tics and wi tho u t le tting oth e rs kn o w h is o pini o ns
th a t wise man o r muni e v er in t en t up o n t h e B r a h mic v isi o n
s ho uld e xh ibi t h imsel f to pe o ple like an idio t o r a lad o r a
mu te pers o n He s ho uld nei th er d o n o r t alk any th ing He
sho uld no tth ink o f a g oo d o r bad th ing R ej o icing in
Th a t wi thin hi msel f th e muni s ho uld g o ab o u t like an idi ot
He sho uld r o a m ab o u t al o ne wi tho u t ass o cia ting wi th any and
.

TH I RT Y MI N O R U PAN I S H AD S

1 58

wi th th e senses under co n t r o l T h e cle v er j ani sp o rt ing in

At
ma e v er delig ht ing in At
m a l oo king u p o n all wi th equal
v isi o n like an At
ma j fiani and playing like a c h ild s ho uld
wander ab o u t like an idi ot T h a t learned m a n v ersed in
B ra h ma vi dy a s ho uld t alk like a madman He sho ul d
fo ll o w th e O bser vance s o f c o ws ( by ea t ing wi th th e m o u th
causing n o t ro uble t
A g oo d j ani w h e th er push ed
o anyb o dy )
disregarded slight ed bea t en o r h indered by th e vici o u s o r
burn t by th eir ac t s o r h aving urine and fee c e s th r o w n up o n
h im by th em o r a fic te d in v ari o us oth er ways s ho uld always
th ink well of th e m tho ugh pai ned and th us make th em li ft
th emsel v es th r o ug h th eir o wn Sel v es A y o gin w h e th er
praised o r a fic t ed by oth ers ne v er th inks O f i t in o rder
reac h a superi o r s t at
e in y o ga A y o gin w ho is slig ht e d
t
o
by pe o ple a tt ains a h ig h er s t a t e in y o ga A y o gin ne v er
g o es agains t th e ac ti o ns o f th e v ir t u o us He is t h e same
w h e th er pe o ple slig ht h im o r d o n ot desire h is a ss o cia
t i o n He s ho uld d o all th a t is rig ht th r o ug h th e ac t i o ns
h e embry o o r
of t
o f mind speec h and b o dy to all beings b o rn o u t
h e egg e t c He s ho uld h arb o ur n o malice agains t any and gi v e
t
up all clinging to th ings T h e asce tic a ft er gi ving u p pas s i o n
anger pride desire delusi o n and oth er faul ts s ho uld be wi tho u t
f ear E at ing alms foo d preser ving silence t
apas special medi
at
io n a g oo d j an a and va i ra gya th ese are said in th e o pini o n
t
o f th e asce t ic
th
e
grea
t
to
be
th
e
h
arma
Wearing th e
o
f
d
)
(
red cl oth and being e v er in d h yana y o ga h e s ho uld li v e ei t h er
a t th e foot o f a t ree o u t side th e v illage o r in th e te mple
He s ho uld n ot ea t o n e
D aily h e s ho uld li v e up o n begging
foo d al o ne ( fr o m o ne o nly ) Till th e mind bec o mes pure th e
learned man s ho uld t h us be m ov ing ab o u t T h en w h en th e mind
is puried h e may be anyw h ere as a p a rivraj a ka Seeing
J a nard a na i n and o u te v eryw h ere preser v ing silence being
wi tho u t s t ain like v ayu r o aming e v eryw h ere being equal in
h appiness and pains and wi th pa t ience ea ting wha t
e m r c o mes
t
o h and equally regarding wi tho u t any h a t e br ah ma na c o w
ho rse beas t s and oth ers medi t at ing th r o ug h th e mind up o n
.

THI R TY M I N O R UPAN ISH AD S

160

h a ( o r s t at e )
dreamle s s sleeping in th e midnight E ac h a va st
h as i t s sub s t at es T h e func t i o ns o f th e fo urt
een o rgans
eye and o t h ers mu t ually dependen t are th e fo ll o wing : T h e
eyes percei v e fo rms th e ears s o unds th e tongue p ercei v es
t as t es th e n o se o d o urs th e vo cal o rgan speak s ; th e h and
li ft
s th e leg walks ; t h e anus e x cre t es th e se x ual o rgan
enj o y s ; th e skin feels ; th e bu dd h i percei v es o bj ec t s being under
th e c o n t ro l o f th e o rg a ns ; th r o ug h bu dd h i h e unders tand s ;
th r o ug h c h i t t
a h e th inks ; th r o ug h ah a nk a ra h e says I
A ll
th ese s ho uld be aband o ned Th r o ug h th e iden tica ti o n wi th th e
ho use ( th e b o dy ) h e like a ho use ho lder bec o mes a j i v a th inking
th a t th e b o dy is i t sel f
T h e j i v a is dwelling in th is b o dy Wh en h e is in th e eas t
ern pe t al ( of th e h ear t ) h e is inclined to v irt u o us ac t i o ns ; in
th e s o u th eas t ern pe t al t
o sleep and laziness ; in th e s o u th ern
o sin f ul a o
p e t al to cruel ac t i o ns ; in th e s o u th wes t ern pe t al t
ti o ns ; in th e wes t ern pe t al t o l ov e of sp o r t ( o r to ir t ) in th e
n o rth wes te rn pe t al t o t rav elling in th e n o rth ern pe t al to peace
o f mind ; in th e n o r th eas t ern pe t al to j an a ; in ( th e middle o f )
th e pericarp to v a iragya in th e lament t
At
ma delibera ti o n
o
Suc h are th e di ff eren t aspe c t s t
o be under s too d ( in th e h ear t )
h a ( of j i v a ) is th e waking th e sec o nd is t h e
T h e r s t liv ing a v a s t
dreaming ; th e th ird is th e dreamless sleeping ; th e fo ur th t
urya
u r at
th a t w h ic h is n o t th ese fo ur is t
Th e o n e L o rd al o ne
a
y it
th at is W i t ness and wi tho u t quali ties appears ( as many ) th r o ug h
th e di ff erences o f Vi e v a Ta ij a s a P r aj a and Ta t
h a ( th e
a st
neu t ral )
O ne s ho uld ( al w ay s ) u tt er : I am Brah man al o ne
E l s e in th e waking s t a te ( h e is ) in th e fo ur s t at es o f th e w a king
s t a t e and o t h er s : i n t h e drea m ing s t a t e ( h e is in th e fo ur s t a t es
)
o f th e dreaming s t a t e and o th er s ; in th e dreamle s s sleepi ng
s t at e ( h e is ) in t h e fo ur s t a t e s o f th e dreamle s s sleeping and
oth ers ; in t h e t
urya ( h e is ) in t h e f o ur s t at es of t
urya and o t h ers ;
u r at
a th a t is n ir u na suc h s t a t e s are n o t T h ere is
t
o th e t
y it
g
o nly o ne wi t ne s s in all th e s t a t es o f Vi e v a Ta ij a sa and P raj a
w ho is pre s iding ov er t h e gr o ss t h e sub tle and th e causal
.

of o

Pro b a b l y

the st tes
r

the

rs

h
e fe t t

su

b divi

s io ns

of

h d re
t
e

g;

a m in

so e ls o

N AR AD AP A RI VRAJ A KA - U

PAN ISH AD

16 1

a st
ha th e seer o r is h e n ot ? A s ( to Ta a s t
ha )
( b o dies ) Is Ta t
t
h ere is th e pro per t y o f seeing ; th e j i v a th a t is aff ec t ed by
th e ego ism e t c o f agency and e nj oy m en t is n ot th e seer
T h e o n e oth er t
h a n j i v a ( v ia
a st
h a ) is n o tc o ncerned
Ta t
I f i t is said th a t th e j i va is n o t so ( c o n
( wi th eg o ism
cerned wi t h eg o ism ) th en i t is no ta f ac t
Th r o ug h th e
a bhim a na o f th e j i v a t h ere is t h e a bh im a n a o f th e b o dy
A nd
( c o n v ers ely ) th r o ug h th e a bhim ana of th e b o dy t h ere is th e
a bh i ma na of th e j i v a
T h e s t a t e o f th e j i v a is as a screen ( to
screen B rah man ) like ( th e p ot an d ho u s e in ) th e p o t
ak a s and
th e ho use ak as T h r o ug h suc h a screen h e reac h es s el f re a lisa
t i o n th ro ug h th e man t ra
Hamsa S o h am h av ing th e c h arac
ic s o f inspira t i o n and e x pira ti o n
t
e rist
Hav ing kn o wn th u s
i f h e s ho uld gi v e up th e iden ticat i o n wi t h th e b o dy th en h e
d o es n ot iden ti fy h imsel f wi th th e b o dy
n ot a tt ain th e s t a t e
o be B ra h man
S u c h a o ne is s t a ted t
Hav ing gi v en up
o f j i va)
wi th m o dera t e foo d h av ing
a bhim ana and anger being c o n t en t
c o nquered th e o rgans and h av ing c o n t r o lled th e a v enue s ( of
th e o rgan s) o ne s ho uld make t h e mind en t er in to medi ta ti o n
T h e y o gin w ho h a s al ways c o n t r o lled ( h is mind and o rgans )
s ho uld e v er diligen tly c o mmence h is medi t a ti o n in emp t y places
cav es and fo re s t s T h e kn o wer of y o ga w ho is ben t up o n
acc o mplish ing th e end s ho uld ne v er be engaged in gi v ing f eas t s
to B rah manas in s r add h a sacrices e t c o r in g oing t o places
of pilgrimages f es ti v al s o r cr o wds Th e well c o n t ro lled y o gin
s ho uld go ab o u t as i f pe o ple h ad t rea t ed h im wi th disre s pec t
He s h o uld n ot g o again s t t h e ac ti o ns o f t h e wise T h at grea t
asce tic is said t
rid a nd in ( o r h a v ing a th ree kn o tt ed s t a ff )
o be a t
w ho ho lds rmly th e th ree d a nda ( c o nt ro l) o f mind speec h
o be a s upreme per s o n w ho
and b o dy T h at a s ce tic is said t
beg s alms foo d of wo r th y brah ma na s w h en sm o ke h as ceased
and re h as been e x t inguis h ed ( in th eir ho u s es ) Is h e n o t
a
degraded as ce t ic w ho t ho ug h ho lding th e s t aff a n d beggi n g
foo d is wi t ho u t va iragya a n d is n ot in t en t up o n th e o bs e r
v ances of his o rder He is an as ce t ic n o t
any o t h erwho d oe s
.

'

'

h
Wit
21

H a m sa

the e
r

is

the

p t

ins ira io n ,

a nd

wi

th S h
o

am,

t
here is t
h ex
e

THI R TY M I N O R UPAN I S H AD S

1 62

n ot g o to th e ho use w h ere h e e xpec t s to nd sp ecial alms o r

w h ic h h e already visi t ed He is said t
o t ran s cend all cas tes
and o rders o f li f e w ho realises th e sel f sh ining supreme
t
v a th a t is wi t ho u t b o dy and o rgans th e all wi tne s s th e
Tat
real vij a na th a t is o f th e f o rm o f bliss T o th e At
m a th at
is of th e na t ure o f j na na s uc h an idea as : th e o rder o f
li fe e t c is mine being generat ed o u t o f m ay a in th i s b o dy
ca n
ne v er e x is t
He w ho kn o ws th us t h ro ug h v ed an t
a is
bey o nd all cas t es and o rders o f lif e He f ro m w h o m all cas t e s
and o rders o f li f e slip away th ro ug h At
m ic v isi o n t ran sc ends
th em all and remains in A t
m a al o ne T h a t p ers o n is said by
iv a rna s ra m i ( bey o nd
kn o wer of th e meaning of th e Ve d as to be a t
cas t e and o rder o f li f e ) w ho after cro ssing all ca s t es and o rders
o f li f e abides in A t
m a al o ne T h ere fo re 0 Na ra d a th e c as t es
and o rders o f li f e w h ic h are fo reign ( t
m a ) are a tt ribu t ed
o At
falsely by th e ign o ran t to A t
m a O Nara d a fo r th o s e th a t
are B rah ma j ani s th ere are n o rules o rdained n o r pr oh ibi t ed
th ere is n o th ing t
o be gi v en up o r n ot ; similarly n oth ing else
( fo r th em ) Ha v ing a ttained indiff erence to all o bj ec t s e v en
up to B rah m a s seat h av ing des tr oyed ( o r d o ne away wi th ) all
fo ndne s s fo r e v ery th ing as f o r s o n rel a ti v es wi fe e t c and
h aving f ai th in th e path o f sal v a ti o n and th r o ug h l ov e of
v e da nt
a j a na h e s ho uld appr o ac h a guru w ho is a kn o wer o f
B rah man wi th gi f t ( in h is h and ) Ha ving an e q uilibra t ed mind
h e sho uld sa t i s fy th e guru fo r a l o ng t ime th r o ug h ser vi c e e t c
and learn wi th a s t eady rm mind th e meaning o f th e s en t ences
T h en being de v o id of I and mine and o f all
o f th e Veda s
attrac t i o ns and h a v ing a tt ained peace o f m i nd e t c h e sees
A ma in h im s el f T h ro ug h o bserv ing th e f aul t s o f sams a ra
th ere arises indiff erence
T h ere is n o d o ub t th a t sa n nya sa
ari ses in o n e w ho bec o mes di s gus t ed wi th sams a ra T h e aspiran t
a ft er sal v a t i o n w ho is called p a ra m a h a m sa s h o uld th r o ug h th e
h earing e t c of v e dan t
a prac t ise B ra h ma j ana w h ic h i s th e
direc t and c h ie f means o f sal v at i o n In o rder t
o a t t ain B ra h ma
j nana th e o ne named p a ra m a h a m sa s ho uld p o sse s s th e q u ali ties
o f th e c o n t r o l o f mind and b o dy e t c
He s ho uld always be a
prac t iser o f v e dan t a being mas t er o f th e mind th e b od y
.

'

THI R T Y M IN O R UPAN ISH AD S

1 64

and all a tt rac ti o n gi v en up wi th in T h e muni th a t g o es ab o u t

al o ne d o es ( o r s ho uld ) n ot d well in c o untrie s wh ere th ere is n o
king ( In his case ) th ere is nei th er praise n o r pro s t rat i o n n o r th e
T h us th e asce tic w ho h a s h is
pro pi tiat i o n o f d e v as o r pit
re
ab o de c h ange f ul ( in b o dy ) o r c h an geless ( in At
m a) s ho uld be

c o n t en t wi th w h a t e v er h e ge ts T h us is th e Upanish a d
.

U P AnRs A

VII

T h e Grand fath er aft er eul o gi s ing Na rada w ho asked ab o u t

th e o b s er v an c e of asce tics replied th us

T h e asce tic th a t h as a t t ained in d i e re nc e ( to o bj e c ts )

s ho uld s t ay in o n e and th e s ame place in th e rainy seas o n ( fo r
f o ur m o n th s ) and th en fo r ( th e r emaining ) eight m o n t h s s h o uld
wander al o ne T h en al s o th e asce tic s ho uld n ot s t ay in o ne and
th e s ame plac e f o r m o re th an a day
L ike a deer th a t
d o es n ot s t ay in o ne place o n acc o un t o f f ear h e s h o ul d n o t
s t ay in o ne place He s ho uld n ot crea t e an a t t ra c ti o n ( in his
mind ) th a t may ser v e a s a n o b s t acle to h is g oing ab o u t He
sho uld n o t cro s s a s t ream ( by swimming ) wi t h h is h and n o r
a s cend a t ree n o r wi t ne s s t h e f es t i v al o f a G o d n o r p ar t ake o f
regal f o o d no r d o th e e xt ernal w o rs h ip o f G o d Hav ing dis
carded all thing s o th er th an t h e Sel f h e s ho uld be wi t h h is
b o dy emaciat ed by t
aking f o o d ( fr o m eac h ho use ) like th e bees
incre a s e th e f a t ( in th e b o dy ) ;
( f r o m eac h o wer ) He s ho uld no t
h e s ho uld di s card g h ee like bl o o d
R egarding suc h r o yal foo d
s andal c o a ting e t c
as o a l th e d ie re n t
t as t e s a s th e
a s e s h
degraded cas t e t h e c l o t h as a d e le d v es s el th e O il ba th as se x ual
uni o n t h e gladdening of a f riend as urine de s ires a s c o w s es h
th e c o un t ry kn o wn to h im as th e o u t ca s t e s place g o ld and w o men
as c o bra o r deadly p o i so n th e plac e o f a s sembly as th e burning
gro und th e capi t al of th e to wn as t h e h ell called K u mbh i paka
and r o yal fo o d as balls of rice off ered to th e dead h e s ho uld be
wi t ho u t a ny w o rs h ip o f G o d oth er th an th e Sel f ; and h avi ng
gi v en up all th e ac ti o ns o f th e w o rld and h is o wn c o un t ry and
e v er th inking Of th e bliss of h is Sel f like th e bliss arising fr o m
th e discov ery of a l o s t o bjec t fo rge tting his c o u n t ry and th e
,

N ARA D APARI VRAJAKA - U

PAN I S H AD

165

fondness fo r h is b o dy and kn o wing th a t h is b o dy s ho uld be

slig h t
ed like a carcas e h e s ho uld d well away f ro m s o n relat i o n s
and na t i v e place like a th ie f released f r o m pris o n Taking
w h at e v er c o mes to h im wi tho u t e ff o r t e v er int en t up o n th e
realisa ti o n th ro ug h medi ta t i o n o f B ra h ma P ra nav a being freed
f ro m all karmas h aving burn t up all passi o n anger greed
delusi o n pride malice e t c h a ving t ranscended th e th ree
ie s
gu nas being wi tho u t th e si x h uman inrm it
wi tho u t th e

si x c h ange s speaking th e t ru th and being o pp o sed to all

savo ury th ing s h e s ho uld liv e fo r o ne day in a v illage v e
days in a to wn v e day s in a sacred place and v e days in
sacred wat ers Wi t h n o se t tled place of residence and wi t h a
rm mind h e s ho uld dwell al o ne in m o un t ain ca v es wi tho u t
u ttering f alse hoo d T wo pers o ns s ho uld n ot j o in to ge th er
S ho uld th ree j o in th ere is cre a te d a v illage th ereby ; wi th
fo ur is fo r med a ci ty T h ere fo re h e s ho uld li v e al o ne
in a v illage In i t th e asce tic s ho ul d n ot giv e sc o pe to h is
fo u r t een o rgans Hav ing a tt ained weal th of v a iragya th ro ug h
th e no n dissipa ted j ana and h av ing delibera t ed wi t h in h imsel f
th a t th ere is n o ne oth er th an th e Self h e s ho uld a tt ain Ji v an
muk t i h a ving se en th e R eali ty e v eryw h ere
Till p rara bdha
karma is ov er h e s ho uld unders t and th e fo ur kinds o f s va rp a
and
s
ho
uld
li
v
e
in
th
e
realisa
t
i
o
n
o f Reali ty t ill
at
m
a
s
i
a
i
n
v
)
T
t
(
h is b o dy f alls ( a prey t
o dea th )
i c h a ka th ere is ( prescri bed ) a ba th th ree t imes
T o th e k u t
daily ; to th e ba h da ka t wice ; to th e h amsa o nce ; to th e para
ma h a m sa th ere is th e men t al ba t h ; to th e t
u r at
th
ere
i
a
t
y
a
is th e holy as h e s bath ; to th e a va d h t
th ere is th e wind a s th e
bath F o r th e ku t
i ch a k a th ere is th e v er tical s ec t mark fo r th e
ba h d a ka th ere is t h e t h ree lined ( ho riz o n t al ) sec t mark ; fo r
th e h amsa b oth ; fo r th e p a ra ma ha ms a th ere is th e ho ly as h es
sec t
mark fo r th e u ryat
it
a
th ere is th e sp ot s e c t
m a rk fo r th e
,

'

a nd

Th e

s ix

uma n

in rm i ie s

a re

h nge thi t g ief del

rs

r,

u sio n ,

d o ta ge

de t
h

T he si c ha nge a re bi th e x is te nce gr wt
h tra ns f o rm a ti o n de crea se
n n ih il a ti n
ing wh ic h is N irg na
w a s pe c ts f the w o d a nd it
s me
T t h a s itt
p
Tva m
a l so there a re t
wo ma t
h e di sc ple a nd the j va
a

a nd a

In

THI RT Y M I N O R UPAN ISH AD S

1 66

u r at
fo r th e t
a
and a va d ht
a
th ere is n o ne
y it
F o r t h e ku t
i ch a ka s h av ing t akes place o nce in t w o m o n th s ; fo r
th e ba h ud a k a o nce in fo ur m o n th s fo r th e h amsa and parama
i
t
h amsa n o ne o r i f wan t ed o nce in a year ; fo r th e t
u r at
a and
y
a v a d h ut
a n o ne a t all T h e ku t
i c h a k a s h o uld t ake th e foo d in
O ne ( place o nly ) th e ba h da ka s h o uld t ake al ms (in many places )
fo r th e h amsa and p a ra m a h a m s a th e h and is th e v es s el th e
u r at
i
a
o
s
ho
uld
t
ake
f
o d wi th th e m o u th as th e c o w ; fo r th e
t
t
y
i t is like t h e ac ti on of th e bo a c o ns t ric to r ( o pening
a
a v a d h t
th e m o u th and t aking w h a t e v er c o mes in to i t ) F o r th e ku ti
wo cl oth s ; f o r t h e ba h da k a th ere is o ne
c h aka th ere are t
cl oth fo r th e h amsa th ere is a piece o f cl oth and th e parama
h amsa s ho uld be naked o r h a v e o nly a l o in cl o th in th e case o f
th e t
a and a v a d h u a th ey s ho uld be as na t ure made th em
u r a it
y
Fo r th e h am s a and p a ra m a h a ms a th ere is ( pre s cribed ) a deer
i ch a ka and ba h d a ka
skin and fo r n o o th ers Fo r th e k u t
th ere is t h e w o rs h ip of th e di vine ( image ) fo r th e h am s a and
s men t
u r at
i
th
ere
al
w
o
rs
h
ip
fo
r
th
e
a
and
i
ra ma h a m s a
a
;
t
y
p
th ere is th e idea th at th ey al o ne are B rah man T h e
a
a v a d h fi t
o man ras and j apas ; th e
ku t
i c h a ka and ba huda ka are en t i t led t
h amsa and p a ra m a h a m sa t
o d hy a na ( medi t a ti o n )
th e t
u r at
a
y it
and av a d h ut a are en ti t led t
o n o ne
b u t th ey are ent i t led t
o th e
ini t ia t i o n of th e sacred sen t ences of th e Ve d as
s o als o
i c h a ka
th e p a ra m a h a m sa T h e ku t
and ba h d a ka are no t
en t i tled t
th ere is ( th e u ttering
o ini t ia te oth ers ; f o r th em
of ) th e men ta l pra nav a ; fo r th e h amsa a nd pa ra m a h a m s a
th ere is t h e in t ernal pra nav a ( in th e h eart ) fo r th e t
ury a
i
s
and
h
a
th
ere
th
e
B
ra
h
ma
pra
a
v
a
al
ays
a

w
a
v
i
n
t
d
(
t
a
)
t
F o r th e k u i ch a k a a n d ba h d a k a th ere is s ra v a na ( h earing and
s t udy ) fo r th e h amsa and p a ra ma h a m s a th ere is manana ( th ink
u r at
i
a
ing and remembering ) fo r t h e t
and a va d h u a th ere is
t
y
F o r all th ese th ere
nid idhya sa na ( pr ofo und medi ta t i o n e v er )
is necessarily t h e medi t a t i o n u p o n A ma T h u s th e aspiran t
io n lsh o u l d e v er be u t t ering th e P ra na v a w h ic h e u
a ft er s a lva t
o cr o ss samsa ra and be li v ing as a J i va nm u kt
ables o ne t
Th u s
a
o eac h o ne s ca p aci t y s ho uld e v er b e
th e asce tic acco rding t

se eking th e m e ans to a tta in Kai v alya Suc h is th e Upanis ha d

a va

d hfi

t
a

or

T H I RT Y M I N O R

168

U PAN I SHA D S

th e w ho le un i v erse of th e fo rm o f all a ksha ra s ( le tt

ers )
t ime Ve d as and S i v a T h is O m kara s ho u l d b e s o ught a ft er th at
i s men ti o ned in th e Ve d as of th e na t ure of th e U panis h a d s Kn o w
th a t th is O mka ra is th e A t
m a th a t is indes t ruc tible d u ring th e
th ree peri o d s of time pas t presen t and f u t u re able to c o n fer s a l
v at i o n and eul o gized by B rah ma s o und (Ve d a s ) Hav ing e x p e ri
e n c e d th is o ne O m a s i m m o r t al and agele s s and h av ing br o u g ht
ab o u t th e B rah ma nat ure i n th i s b o dy be c o me c o n v inced th a t
you r At
ma a ss o cia t ed w i th th e th ree b o die s is P a ra bra h m a n
T h r o ug h Vis va and oth ers ( vi a Ta ij a s a Praj na and T u rya ) in
o rder th e reali s at i o n of P a ra bra h m a n s ho u ld be a tt ained
since A t
ma is o f fo u r kinds th r o u gh h is iden tica t i o n wi th and
h e gr o ss
th e enj oying o f th e gr o ss as well as th e enj oyer o f t
th e sub tle as well as th e enj oyer o f th e s u b tle and th ro ugh
his iden tica t i o n ( w i th th e th ird b o dy ) enj o ying bliss in th e
fo ur th He h as fo ur f ee t T h e o n e presiding ov er th e waking
s t a te is gro ss ; a n d s ince h e is th e enj oyer o f Vis va ( th e
h la praj na ( gr o ss c o nsci o u sness )
uni v erse ) h e bec o mes th e s t
He h as nine t
een f ace t s and eig ht par ts He is per v ading
e v ery wh ere and th e Lo rd He is th e enj oyer of th e gro ss
and is th e c h a t
u rat
m a called Vis va
He al o ne is th e Purus h a
called Va is va n a ra He al o ne is Vis va j it( th e c o nquer o r o f
th e uni v er s e ) T h is is th e rs t foot W h e n th is Lo rd a t
t ains th e dreaming c o ndi ti o n h e is th e s uksh m a praj na
O c o nquer o r of all h e is th e o n e
( s u b tle c o n s ci o u s ne s s )
h aving eight limbs and th ere is n o ne else He is th e enj o yer of
th e sub tle and is ch a t
u ra t
m a named Ta ij a sa and th e pr ot ec to r
He al o ne is th e H ira nya ga rbh a presiding ov er
o f elemen t s
th e gro ss ( o r s u b tle matt er rath er ) He is said to fo rm th e
i ( o r th e dreamless s leep ) is th a t s t a t e
sec o nd foot S u sh u p t
w h ere o ne sleep s w i tho u t any de s ire and w h ere o ne see s n ot
T h e o n e iden ti ed w i th th i s dreamless s leep is
a ny dream s
P ra j a n a g h ana is bli s s f u l of th e na t u re of e t ernal b l is s an d
th e A t m a in all crea t ure s ; ye t h e is enj oyer o f bli ss h as c h e t
as
( c o nsci o u sness ) as h is ( o ne ) foot 1 8 all perv adi n g indes truc tible
of

'

'

'

ve

T h e n in e
pr i na s , a n d

t
h
og
t
h fo
of t
h m i nd

een

a re

ur

ve

a ns
.

of

s e n se ,

t
h

ve

og
r

a ns

of

ac

i on t
t
h
,

ul
cha

m pu

ma
tat

A RI vs h Am -U

mm sm n

169

and th e Lo rd and is named Praj na th e th ird foot

He al o ne is th e Lo rd o f all th e kn o w er of all th e sub tle
tho ug ht ed th e lat en t o ne and th e cau se of all creati o n He
al o ne is th e o rigin and th e des tr u c ti o n T h e s e th ree ( s t at es ) are
o bs t acles to all crea t ures o b t aining ( th e nal ) peace A s is
sv a na
u s o ry
s
o
is
i
i
t
al
s
o
being
said
to
be
ill
Th e
u t
s
u
s
h
(
p
)
p
cha t
u rat
ma th e fo ur th a s h e is S a t
C hi and Eka ra sa ( th e o n e
h e h eels o f eac h
essence ) ends a s th e fo ur th and fo ll o ws ( up o n t
o f th e ab ov e s t a t es )
is th e kn o wer of th e means of vi ka l p a
j na na and is th e a n u j at
Hav ing
a ( th e o n e fo ll o w ing : kn o w er)
i
kn o wn th em and kn o w n as m ay a th e th ree v ika lp a s o f s u sh u p t
and a n t
ara ( th e inner ) e v en in th is s tat e is h e
s va p n a
k
E
a ra s a ? T h i s s h all be e x pressed
to
be
kn
o
wn
as
C
h
i
S
a
no t
t
t
)
(
n o r is i t
a s di ff eren t ia t ed th us : I t is n ot e v en th e gr o ss praj na
th e v ery sub tle praj na n o r is i t praj na i tsel f ( of th e causal
b o dy ) O muni nei th er is i t th e t riing praj na n o r is i t th e n o n
pra j na n o r is i t th e dual p ra j fia ; n o r is i t th e in t ernal praj na
tho ug h i t is wi tho u t praj na 3 i t is P ra j ana g h ana I t can
ne v er b e kn o wn by th e o rgans ; n o r i t can be kn o wn by th e
reas o n ; i t cann ot b e grasped by th e o rgans o f ac t i o n I t can
n ot be pr ov ed I t cann ot be reac h ed by tho ug ht I t cann ot be
prov ed by anal o gy I t can be reali s ed by Sel f reali s ati o n al o ne I t
is wi th th e w aking s t at e e t c I t is th e a u spici o us w i th c h anges
wi tho u t a sec o nd Suc h a o ne is tho u ght to be T urya T h is
al o ne is B rah man B rah ma pranav a T his s ho uld be kn o wn
T h ere is n o oth er T urya T o th e a s piran t s a fter sal v ati o n i t is
th e supp o r t like th e s u n e v ery wh ere ; i t is th e Sel f light A s
i t al o ne is B rah man th is B rah ma A k as is sh ining always

T h us is th e U panish ad
ur

'

UP A p E s A
'

I!

Narad a asked :
W ho is B rah ma swa rup a ? T o wh ic h

B rah ma replied th us : B ra h ma s wa rp a is th us : Tho se w ho

kn o w th a t h e ( B rah man ) is o ne and I am an oth er are o nly
a s u s ( animals )
T
h
e
real
pas
a s ( animals ) are n o animals
T
h
e
p
wi se man w ho kn o ws B rah man th us ( a s himsel f and hi msel f

'

32

T H I R T Y M IN O R

170

m srm ps

cu

as B rah man ) escapes o u to f th e m o u th o f death Th ere is n o

oth er pa th to sal v a ti o n

or
Is t ime th e cause ( of o rigina ti o n of u ni v erses )
na t ure ? o r karma ? o r acciden t ? o r th e ( great) elemen t s ? o r
Purus h a ? T h is s ho ul d be c o nsidered I t is n ot th e uni o n o f
th em ( Th en ) th ere is th e A t
ma bu t
m a is n ot th e
(j i v a A t
Lo rd as i t is s u bj ec t t
T ho se ( Rshis)
o pleas u res and pains
ma
foll o wing d h y ana y o ga h av e beh eld as th e cause th e d e vat
s ak t
i c o ncealed by i t s o wn q u ali t ies o f th a t O ne th at presides
ma
ov er all th e ca u s e s as s o ciat ed wi th time and A t
Him ( th e
U niv ersal S o ul ) w e c o nsider as th e w h eel w h ic h h as o n e
circum ference w h ic h is c ov ered by th ree ( layers ) w h ic h ha s
si x t
een end par ts w h ic h h as fty sp o kes and tw en ty c o u n ter
sp o kes w h ic h h as si x time s eight ( nails ) w h ic h h as o ne r o pe of
v ari o us fo rms w h ic h h a s th e th ree fo ld path and w h ic h h a s
delusi o n arising f ro m th e t w ofo ld cause Him ( we w o rs h ip a s
a ri v er) w h ic h h as ( w a ter) oo zing o u to f th e v e curren t s ( of
o rgans ) whi c h is terrible and croo k e d th r o ug h th e v e causes
( of elemen t s) w ho se pranas are th e v e wav es w h ic h h a s bu dd h i
e t c as th e r oot cause w h ic h h as v e Wh irlp oo ls w h ic h is impel
l ed by th e v el o ci ty o f th e v e pains w h ic h h as ft
y diff erences
w
o
r
h
as
th
e

v
e
miseries
and
h ic h h as th e v e o bs tacles
)
(
In th is w h eel o f B ra h man w h ic h is th e s u pp o r t o f li f e and th e
la st abiding place o f all beings and wh ic h is inni te is w h irling
del u ded th e j i v a th inking th a t i t is diff eren t f ro m th e o ne
Lo
rd
O
rdainer
B
eing
blessed
by
Him
h
e
gains
sal
v
a
t
i
o
n
)
(
th r o ug h s u ch ( a ble s sing ) T h is is declared a s B ra h man a s
th e supreme and th e indes truc t ible In i t are th e th ree ( th e
enj o yer th e enj o yed and enj oymen t ) Hence i t is th e rm
ab o de ( of all ) T h e kn o w ers of B rah man h aving kn o wn
B rah man wi th in ( th e uni v erse
a tt ai n sam a d h i in B rah man
and are ab s o rbed i n B rah man I s va ra up ho lds th is uni v erse
cl o sely ass o ciat ed w i th th e dest ruc tible and th e in d e st
ru c t
i
ble w h ic h are mani f es t and unmani f es t bu tth e n ot ru ler
At
m a is b o und th r o ugh th e tho u ght o f i ts being
o f ( j i va
th e enj oyer ; and h aving kn o wn th e Lo rd is freed fro m all
a ra U p a ni sha d be gins t
hus
as va t
Th e S ve t
.

THI RTY MI N O R

17 2

U p a nI S H Ans

th e all kn o wing th e e t ernal th e fo rem o s t of all fo rem o s t bei ngs

th e o rdainer o f all th e o ne t t
o be w o rs h ipped by all angels
th e o ne wi tho u t beginning end and middle wi tho u t limi t o r
des truc ti o n th e cause of B rah m a Vi s h nu and R u d ra th e o ne
th a t h as all th e uni v ers e lat en t in h im s el f o f th e nat ure o f th e
v e ele m en t s wi th th e e x pan s i o n of all th e quin t uplicated
crea ti o n w i tho u t being en v el o ped by h is o w n limbs o f quin t u pl i
h e s u preme great er th an th e
o bj ec t s superi o r to t
ed
ca t
great es t o f th e na t u re o f e ff u lgence th e e t
ernal a n d th e
au spici o us th e undau n t ed pers o nage ne v er grie v es O ne w h o ha s
nei th er gi v en up v ici o u s ac ti o n s n o r c o n tr o lled h is o rgans n o r
mas t ered h is mind n o r gi v en up l o ng ing a ft er f rui t s of ac ti o ns
tho ug h th e mind is undis tu rbed n o r br o u g ht h is mind t
o o ne
s ta te ( o r po in t ) w ill n o t
a tt ain th is A t m a
T h is ( B rah man ) is nei th er in t ernal n o r e xte rnal c o nsci o us
ness is nei th er gro s s n o r j an a n o r a j ana n o r is i t th e s t a te
be tween th e w aking and th e dreaming s t a t es I t cann ot be c o g
is n ot subj ec t t
o pr oof is wi th in
He w ho
nis e d by th e o rgan s

kn o ws tha t w h ic h is by I t sel f a l o ne is an emancipat ed pers o n

T h e Lo rd B ra h ma said th a t h e bec o mes an e m a n ci
pa t ed pers o n He w h o kn o ws R eali ty is a P a rivrat Suc h
a P a rivra tr o ams ab o u t al o ne
T h r o u g h f ear h e is like a
t erried deer
He will n ot be o pp o s ed to g o ing any w h ere
Hav ing gi v en up a ll bu t h is b o dy h e will li v e like a bee and
wi tho u t c o nsidering oth er s as fo reign to h imsel f ; e v er m e d it
at
ing up o n R eali ty h e a tt ains libera ti o n in h imself
S uc h a
P a rivratwill be w i tho u t del u si o n wi tho u t ac t i on o r causing
o ac t being abs o l v ed f r o m t eac h er disciple b oo ks e t
oth ers t
c ,
and h av ing aband o ned all samsa ra
S uc h a P a rivratr o ams
ab o u t th us wi tho u t w eal th being h appy able t
i
f
o ge t weal th
(
wan t
ed ) h a ving cr o s sed j a n a and a j a na as well a s h app iness
and grie f being S el f e u lge nce being t to be kn o wn by th e
Ve d as h av ing kn o w n all able to c o n f er si dd h is and remaining
himse l f a s B ra h man th e Lo rd
S uc h a P a rivrat
a tta ins th e
supreme ab o de o f Vis h nu fr o m wh ic h a y o gin th a t h as g o ne t
o
it
d o es n ot re t urn and w h ere th e sun and th e m oo n d o n ot s h ine
He d o es n ot re t urn Suc h is Kai v alya Suc h is th e U pa nis ha d

S A ND I LY A UP A N I S H A D
-

OF

A TH A R VA N A VE D A

C HAP T ER I
ques ti o ned A t
h arv an th us : Please t ell me ab o u t
th e eight a ngas ( par ts ) of Yo ga w h ic h is th e means of a ttain

ing to A t
ma
At
h arv an replied : T h e eight a ngas of y o ga are yama niya
a
ma asana pranay a ma p ra t
a
h
a
ra
d
h
a
ra
d
h
y
a
na
and
sam
a
n
y
d h i O f th ese yama is of t
T h ere
e n kinds : and s o is niyama
are eight asan a s Pranay a ma is o f th ree kinds ; p ra t
yah ara is of
v e kinds : s o al s o is d h arana Dhy ana is o f t w o kinds and
sam a d h i is o f o n e kind o nly
U nder yama ( fo rbearance ) are t en : a h imsa sat
ya a st
e ya
i m it
ahara
d ay a a rj a v a ks h a m a d hrt
and
bra h m a c h a ry a
s auc h a O f th ese ah ims a is th e n ot causing of any pain t
o any
li ving being a t any time th r o ug h th e ac ti o ns o f o ne s mind
speec h o r b o dy
S at
ya is th e speaking of th e t ru th th a t
co nduces to th e w ell being o f creat ures th r o ug h th e ac t i o ns o f
o ne s mind speech o r b o dy
A st
e ya
is n ot c ov e ting o f
an oth er s pro perty th r o ug h th e a c ti o ns of o ne s mind speec h
o r b o dy
B ra h m a c h a rya is th e re fraining fr o m se x ual in t er
c o u rse in all places and in all s tat es in mind speec h o r b o d y
Day a is kindliness to wards all creat ures in all pl a ces Arj a v a
is th e preser v ing o f equanimi ty o f mind speec h o r b o dy in th e
perfo rmance o r n o n pe r fo rmance of th e a c ti o ns o rdained o r
fo rbidden t
o be d o ne
K s h a m a is th e bearing pa tien tl y o f all
pl easan t o r unpleasan t th ings suc h a s praise o r b l o w D hr i is
U nd e r ya ma a n d niy a m a Pa t
a j a l i h a s ve ki nd s on l y
OM

S and ilya

TH I RT Y M I NOR U PANI SHAD S

17 4

th e preserving o f rmness o f mind d u ring th e peri o d o f gain

o r l o ss o f weal th o r rela t i v es
M it
ah ara is th e t aking o f o ily
and s w ee t foo d leav ing o ne fo u r th of th e s to mac h emp ty
S auc h a is of t w o kinds ext ernal and in t ern al
O f th ese
th e e xt ernal is th e cleansing of th e b o dy by ear th and wat er th e
in t ernal is th e cleansing o f th e mind T his ( th e la tt er ) is t
o be
m a v idy a ( science of Sel f )
o b t ained by means o f th e a dhyat
U nder niyama ( religi o u s Observ ances ) are t en via t
apas
sa n t
o sh a
as t
ikya
d ana I s va ra p j a n a si dd h an t a s rav a na
and v rat a O f th e s e t
apas is th e eman
h r ih ma t i j apa
io n o f th e b o dy th r o u g h th e O bser v ances o f suc h pen
c ip a t
krch chhra ch an draya n a
e t c acc o rdi n g to rules
a n c e s as
Is
being satised wi th w h at e v er c o mes to us o f
o sh a
S a nt
As t
iky a
h e be lie f in th e meri t s o r
i t s o w n acc o rd
is t
demeri t s o f ac ti o ns as s t a ted in th e Ve d as D ana is th e
o deser ving pers o ns
gi ving wi th f ai th t
m o ney grains e t c
earned law f u ll y I s v a ra pj a na is th e w o rs h ipping o f Vish nu
R u d ra e t c wi th pure mind acc o rding to o ne s p o wer
Si dd h ant
a
a s ra v a na is th e inquiry in to th e signicance of Ve d a nt
Hrib is th e s h ame f el t in th e per fo rmance o f th ings c o n t rary t
o
i is th e f a i th i n th e
th e ru les of th e Ve d a s and o f s o cie ty M at
path s laid d o wn by th e Ve d as Japa is th e prac tising o f th e
man t
ras in to wh ic h o ne is duly ini tiat ed by his spiri t ual
ins truc to r and w h ic h is n ot agains t ( th e rules o f) th e Ve d as
I t is o f t w o kinds th e sp o ken and th e men t al T h e men ta l i s
ass o ciat ed wi th c o n t emplati o n by th e mind I he sp oken is o f
j
t w o kinds th e l o u d and th e l o w T h e l o ud pr o nuncia ti o n gi v es
th e reward as s t at ed ( in th e Ve d a s ) : ( whi le ) th e lo w o ne ( gi v es )
a reward tho usand times ( th at) T h e men tal ( gi v es ) a reward a
cro re ( of t imes th at ) Vra t
a is th e regular o bserv ance o f o r
th e re fraining f ro m th e ac ti o ns enj o ined o r proh ibi t ed by th e
Ve d as
sv as t
ika
Asanas ( th e p o s t ures ) fare ( c h iey ) eig ht
m
u kt
a
p
v
ra
sim
h
a
b
h
a
d
ra
and
may
u
ra
a d ma
i
m
u kh a
o
g
S v ast
ika is th e si tting a t ease wi th th e bo dy erec t p la cing
e a c h foot be tween th e th igh s and knees o f th e oth er G o mu kh a
is ( th e si tting a t ea se wi th th e b o dy erec t,) pla cing th e hol l o w
.

'

'

TH I RT Y M I N O R

17 6

U RAN I SH Ans

d o th ey arise ? W h at Vayus ( vi t al airs) are l o cat e d in th em ?

W h at are th eir seat s ? W h at are th eir f unc ti o ns ? W h at
e v er

T o tha t
is w o rth y o f being kn o wn in th e b o dy please t ell me

At
h arv an replied ( th us ) : T his bo d y is nine ty six digi t s in length
Prana e xten ds t wel v e digi t s bey o nd th e b o dy He w ho th r o ug h
th e prac tice o f y o ga reduces his pr a na wi th in h is b o dy to make
i t equal to o r n ot less th an th e re in i t bec o m es th e great e s t of
th e y o gins In men th e regio n o f re w h ic h is t riang ular in
fo rm and b rillian t as th e m o l ten g o ld is s i t ua te d in th e midd le
I n fo ur foot ed animals i t ( re ) is q u adrangul ar
o f th e b o dy
In i t s ( th e regi o n of re s ) cen t re
I n bird s i t is r o und
th e puri fying benecial and sub t le ame is si t ua te Tw o
di gi t s ab ov e th e anus and t w o digi ts bel o w th e se x ual
o rgan is th e cen t re o f th e b o dy fo r men Fo r fo ur footed
animals i t is th e middle of th e h ear t
Fo r birds i t
Nine di gi t s fr o m ( o r ab ov e )
is th e middle o f th e b o dy
th e cen t re o f th e b o dy and fo ur digi t s in length and bread th is
si t uat
ed an ov al fo rm In i t s mids t is th e nav el In i t is
si t uat ed th e c h akra ( vi a w h eel ) wi th t wel v e sp o kes In th e
middle o f th e c h ak ra th e j i v a ( A m a ) wanders dri v en by i t s goo d
and bad deeds A s a spider ies to an d f r o w i th in a web O f
ne th re a ds so p rana m ov es ab o u t h ere In th is b o dy th e
j i v a rides up o n prana Lying in th e middle of th e nav el and
ab ov e i t is th e sea t of ku ndalin i T h e kundalin i s ak t i is o f th e
is ( matt er ) and c o ils i t sel f eig ht ways o r
fo rm o f eig ht pra krt
m
a
t
imes
T
h
e
ov
emen
t
Of
V
yus ( vi t al airs ) c h ecks duly th e
)
(
foo d and drink all r o und by th e side of ska n dha
I t cl o ses by
and during th e
it
s h ead ( th e o pening o f) th e bra h m a ra n d hra
t ime o f ( th e prac tice o f) y o ga is a w akened by th e re ( in th e
ap ana) 3 th en i t s h ines wi th grea t brilliancy in th e ak as of th e
h ear t in th e s h ape of wi s d o m D epending up o n ku ndalin i w h ic h
is si t uat ed in th e cen tre th ere are fo ur t een principal n adis
I da
Pi ngala S u shu m na Saras v at
V a runi P as h a
i
ij ih va Y a s a s vini Vis vod h a r i K u h h S a nkhini P a a svi n i
Ha st
y
Ala mbus a and G a n d h a r i
O f th em S us hu mna is said t
o be th e
How

'

I n Va r aha U pa nis
des cri e d h e we b
i e

of l f

ha d

a nd

er
la t

on ,

t
h is i

s na

m d
e

Ka n dha

He re in is

17 7

s ZND I LYA - UPAN I sHA n

'

sus ta iner of th e uni v er s e and th e path o f sal v a ti o n Si t ua ted a t

th e back o f th e anus i t is a tt ac h ed to t
h e spinal c o lumn and
e xt
end s to th e bra h ma ra n d hra of th e h ead and is in visible
and sub tle a nd is v a ish na vi ( O r h a s th e s ak ti fo rce of Vis h nu )
O n th e le ft o f S u sh u m na is si t ua t ed I d a and o n th e rig ht is
Pi ngal a Th e m oo n m ov es in I d a and th e sun in Pi ngal a
Th e m oo n is o f th e na t u re of t
amas and th e sun of raj as
T h e p o is o n s h are is of th e s u n an d th e nec t ar of th e m oo n
T h ey b oth direc t ( o r indicat e ) time and S u sh u m na is th e enj o yer
o
r
c
o
nsumer
of
t
ime
T
o
th
e
back
and
th
e
side
of
o
n
S u sh u m n a
(
)
i
a nd
are si t uat e Saras v at
K u hh re s pec t i v ely
B e t w een
B e t ween P a sh a and
Y a s a sv ini and Ku buh s t ands V a r u ni
i lies P a ya s vin i
Saras v at
B e t ween Gan d h ar i and S aras v at
i is
I n th e cen tre o f th e nav el is A l a mbu s a
si t ua t ed Y a s a s vin i
In f r o n t of S u sh u m n a th ere is K u h h w h ic h pr o ceeds as f ar as
th e geni t al o rgan A b ov e and bel o w ku ndalin i is si t uat ed
Va ru ni w h ic h pr o ceeds e v ery w h ere Y a s a svini w h ic h is
beau ti f ul ( o r bel o nging to th e m oo n ) pr o ceeds to th e grea t to es
Pi ngal a g o es up w ards to th e right n o s t ril P a ya svi ni g o es to
right ear Saras v at i g o es to th e upper par t o r th e to ngue and

o th e le ft ear ( w h ile ) G a n d h a r i g o es f r o m th e back o f

S a nkhini t
eye A la m bu sa g o es u p wards and d o wnwards f ro m
I d a to th e le f t
th e r oot of th e anus F ro m th ese fo urt een n a dis oth er ( min o r )
n adis spring ; f ro m th em springing oth ers and f ro m th em
S pringing oth ers ; s o i t s ho uld be kn o wn A s th e leaf of th e
t
h a t ree ( cu s r e ligio s a ) e tc is c ov ered w i th minu t e bres
a s va t
so als o i s thi s b o dy permea t ed w i th n a dis

Prana A p ana Sam ana Ud ana Vy a na N a ga K rm a

a
a
h
a
n
a
and
th
ese
t
en
V
yus ( vi tal
a
a
a
K rka ra D e v d t
t
D
j y
airs ) m ov e in all th e n a dis Prana m ov es in th e n o s t rils
w o grea t to es and th e l o w er and
th e th r o a t th e nav el th e t
th e upper par t s o f ku ndalin i Vy ana m ov es in th e ear th e
eye th e l o in s th e ankles th e n o se th e th r o a t and th e b u tto cks
h e geni t als th e th igh s th e knees
A p ana m ov e s in th e an u s t
th e s to mac h th e s eed s th e l o in s th e cal v es th e nav el an d th e
.

'

'

1
1

h o l d be p h
Y a su vi ni s h ou ld be

Th is

28

er

a ps

be t
w e e n Pi nga l a

S i nk hi ni

a nd

P a ya svi ni is P sh

THI R T Y M I N O R U PANI S HA D S

17 8

sea t o f th e anus of re Ud a na li v es in all th e j o in t s and als o

in th e h ands and legs Sam ana liv e s permea tin g in all par t s
o f th e b o dy
A l o ng w i th th e re in th e b o dy i t cau ses th e fo o d
and drink t aken in to s pread in th e b o dy I t m ov es in th e
w o tho u s and n a dis and per v ades all ov er th e b o dy al o ng
se v en ty t
wi th th e re T h e v e v ay u s beginning w i th N a ga g o to w ards
th e skin th e b o nes e t c T h e Prana w h ic h is in th e na v el
separa t es th e foo d a n d drink wh i c h is th ere and brings ab o u t
th e rasas ( j u ices ) and oth ers
Placing th e wat er ab ov e th e re
and th e foo d ab ov e ( o r i n ) th e wa t er i t g o es to th e A p ana and
al o ng wi th i t f ans u p th e re in th e cen t re o f th e b o dy T h e
re th u s fanned up by th e A p ana gradually increases in bright
ness i n th e middle of th e b o dy T h en i t cau ses th r o u g h i t s
ames th e w a t er w h ic h is bro u g ht in th e b o wels by th e Pr a na t
o
gro w hot T h e re wi th th e w at er causes th e foo d and c o ndi
men ts w h ic h are placed ab ov e to be b o iled to a pr o per degree
T h en Prana separa tes th ese in to s wea t urine wa t er bl oo d
semen th e faeces and th e like A nd al o ng wi th th e Sam ana i t
t akes th e j uice ( o r essence ) to all th e na dis and m ov es in th e
b o dy i n th e s h ape of brea th T h e Vay u s e x cre t e th e urine
th e faeces e t c th r o ug h th e nine o penings in th e b o dy w h ic h
are c o nnec t ed w i th th e o u t side air T h e f unc t i o ns o f Pra na are
in spirati o n e x pirat i o n and c o u g h T ho se of A p a na are th e e x
cre ti o n of th e faeces a nd th e urine T ho se of Vy a na are ( suc h
ac ti o n s a s ) gi v ing and t aking T ho se of Ud ana are keeping
th e b o dy s traight e t c T ho se o f Sam a na are n o urish ing th e
b o dy
T ho s e o f N aga are vo mi ting e t c ; o f K rm a th e
m ov emen t O f th e eyelids ; o f K rka ra th e causing of h u nger
e t c o f D e va da t
idleness e t c and D h a n a j a ya p h legm
a
t
Having th u s acqu ired a tho ro ug h kn o wledge o f th e sea t
of th e n adis and o f th e v ayu s w i th th eir f unc ti o n s o ne s ho uld
begin wi th th e p u ricat i o n o f th e n adis A pers o n p os sessed
avo iding all c o mpany h av ing nis h ed
o f yama and niyama
h is c o urse o f s tudy d elighting in t ru th and v ir tu e h av ing
c o nquered ( h is ) anger being engaged in th e ser vice o f h is
Spiri tu al ins t ru c to r and h av ing been o bedien t to h is paren t s
io n o f foo d i s d e sc ibe d
H e re t
h e p oces of d ig st
.

THI RT Y M I N O R UPAN I SHA D S

1 80

and during th e in t erv als B y th is th e n a dis bec o me puried

Th en th e b o dy bec o me s lig ht and bright th e ( gas tric ) re is
increased ( wi th in ) and th ere is th e mani fes t ati o n o f n ad a ( in
t ernal s o und )
Pranay a m a is said to be th e uni o n of Prana and A p a na I t
is of th ree kinds e x pira t i o n inspirati o n and ces s at i o n
T h ey
h e ( S a m s krt
are a s s o ciat ed w i th th e le tt ers o f t
) alp h abe t ( fo r th e
rig ht per fo rmance o f pr a nay ama)
T h ere fo re Pra nav a ( O M )
o nly is s aid to be Pr a nay a ma Si tting in th e pa d ma p o s t u re
th e pers o n s ho u ld medi ta t e th a t th ere is a t th e t ip of h is n o se
G aya t
ri
a girl of red c o mple x i o n s u rr o u nded by th e numberless
ray s of th e image of th e m oo n and m o un ted o n a h amsa ( swan )
and h av ing a mace in h er h and S h e is th e v isibl e symb o l of
th e le tter A The le tt er U h a s as it
s v i s ible symb o l
S a vi ri
a y o ung w o man o f w h i t e c o l o ur h aving a di sk in h er h and and
s v isible
riding o n a garuda ( eagle )
T h e le tt er M h as as it
symb o l Saras vat
an aged w o man of black c o l o ur riding o n a
i
bull h av ing a t riden t in h er h and He s ho uld medi t
a t e th a t
th e single le tter th e supreme lig ht th e pranav a ( O M ) is th e
t
o rigin o r s o urce o f th ese th ree le t
ers A U and M D ra w ing
up th e air th r o ug h I d a fo r th e space o f si xt e en m at
ra s h e
s ho uld medi tat e o n th e le tt er A during th a t t ime ; re t aining
th e inspired air fo r th e s pace of si xty fo ur m a t
ras h e
s ho uld me di ta t e o n th e le tt er U during th e time 3 h e s ho uld
th en e xh ale th e inspired air fo r th e S pace of th ir ty t w o m atras
medi ta ting o n th e le tt
er M during th a t t ime
He s ho uld
pra c t
i s e th is in th e ab ov e o rder ov er and ov er again

T h en h av ing bec o me rm in th e p o s t ure and preserv ed per

fe c tsel f c o n t r o l th e y o gin s ho uld in O rder to clear away th e
impuri t ies of th e S u s h u m n a si t in th e pa d masana ( pad ma
p o s t ure ) and h av ing in h aled th e air th r o u g h th e le ft n o s t ril
sho uld re t ain i t as l o ng as h e can and s ho uld e xh ale i t th r o ug h
th e ri g ht T h en drawing i t again th r o ug h th e rig ht and h a ving
re t ained i t h e s ho uld e xh ale i t th r o ug h th e le ft in th e o rder
o t
h M nt s ea m P an y am
A cc o d ing t
i pe fo m d t
h
hro gh t
h v ow l
t
e
l t
of S m k rtl p h be tt
o p o n d in g t
t
io n
o in p i
t
c
h
G o dd
t
nt
in g S kt
Th
be ing t
of
i
nd
h
wi v
p
B ra hma Vish n a n d R d a
.

1|

rs

e se

a re

u,

ra

e s c

e ss e s

re

re se

rre s

ra

es

18 1

s Z ND I L Y A - UPAN I S HA I)
'

th a t h e s ho uld dra w i t th r o ugh th e same n o s t ril by w h ic h h e

e xh aled i t be fo re and re t ained i t I n th i s c o n t e xt o ccur ( to

mem o ry ) th e fo ll o wing v erses : In th e beginning h av ing

in h aled th e breath ( Prana ) th r o ug h th e le ft n o s tril acc o rding
t
o th e rule h e s ho u ld e xh ale i t th r o ug h th e oth er 3 th en h av ing
i n h aled th e air th r o ug h th e rig ht n o s tril s ho u ld re t ain i t and

e xh ale i t th r o ug h th e oth er
T o tho s e w ho prac tise acc o rding
to th ese rules th r o ug h th e rig ht and le ft n o s trils th e n a dis
bec o me puried wi th in th ree m o n th s
He s ho uld prac tise
ce s s at i o n o f breath a t s u nri s e in th e mi dday a t sunse t and a t
midnig ht sl o wly till eighty ( times a day ) fo r fo ur weeks I n th e
early s tages perspirat i o n is pr o d u ced ; in th e middle s t age
th e trem o r of th e b o dy and in th e las t s t age lev i t a ti o n in th e
air T h ese ( resul t s ) ensue o u t of th e repres s i o n o f th e breath
W h en perspirat i o n arises
w hile si tt ing in th e pa d ma p o s t u re
B y th is th e b o dy
w i th e ffo r t h e s ho u ld r ub h is b o dy w ell
In th e early c o urse o f h is prac tice
bec o mes rm and lig ht
foo d wi th milk and g h ee is e x cellen t O ne s ticking to th is rule
beco mes rm i n h is prac tice and ge t s n o t
apa ( o r burning
sensa ti o n in th e b o dy ) A s li o ns elep h an t s and tigers are
gr a dually t amed s o als o th e breath w h en rig htly managed
else
i
t
ills
th
e
prac
t
i
t
i
o
er
n
c
o
mes
under
c
o
n
t
r
o
l
k
3
)
(

He s ho uld ( a s f ar as is c o nsis t en t wi th h is h eal th and

saf e ty ) pr o perly e xh ale i t pr o perly inh ale i t o r re tain i t pr o per
ly
T h us ( only ) wi ll h e att ain s uccess B y th us re taining th e
brea th in an appr ov ed manner and by th e purica ti o n Of th e
n adis th e bri ght ening o f th e ( gas t ric ) re th e h earing dis tinc tly
s a n d ( g oo d ) h eal th resul t
spiri
t
u
s
o
und
W
h
en
th
e
ner
a l)
of
(
vo us cen tres h av e bec o me puried th r o ug h th e regular pra o
t ice of Pra nay a ma th e air e a s ily fo rces i t s w a y up th ro u g h
th e m o u th Of th e S u sh u m na w h ic h is in th e middle B y th e
c o n trac t
i o n o f th e m u scle s o f th e neck and by th e c o n trac ti o n
A p ana th e Pra na ( breath ) g o es in to th e
o f th e o ne bel o w

D rawing
S u sh u m na w h ic h is in th e middle f r o m th e wes t n adi
t
h
This p a s g cl l y in dica t
e
dre df l c o n q u e nc s o f t
h e per
hl y n d w i t
h o ta guru
for m n ce o f P r anay am
tt
h e S h m n a n ad i i b t
w ee n I d a n d P i nga l a
l d y po i nt
If
A
ed
w ee n I d a a nd P i nga l a is re st
Pri na w hi c h a l t
e rna t
e s o rd ina ri l y be t
ra in e d by lo ng
.

s a

ea r

a ra s

s a re a

ou

us

se

THI RT Y M I N O R

18 2

s
UP AN I S H A n

up th e A p ana and fo rcing d o w n th e Pra na f r o m th e th r o at

th e y o gin f ree f ro m o ld age bec o me s a y o u th o f si xt een
Sea t ed in a p lea s an t p o st ure and dra wing u p t
h eair th ro ug h
th e right n o s t ril and re t aining i t in s id e f r o m th e t
o f th e
O
p
h air to th e t
h e s ho uld e xh ale itth r o ug h th e s ame
o e nails
n o s tril T h r o u g h i t th e brain bec o mes puried and th e dis
eases in th e air n adi s
are de s t royed D raw ing u p th e
air th r o ug h th e n o s trils w i th n o i s e ( s o as t
o
ll th e sp ace )
fr o m th e h ear t to th e neck and h av ing re t ained i t ( wi th in ) a s
l o ng as p o s sible h e s ho uld e xh al e i t th r o u g h th e n o se T h ro u g h
th is h unger th irs t idleness and s leep d o n ot arise

Taking in th e air th r o u gh th e m o u th ( wide Open ) and h av

ing re t ai ned i t as l o ng as p o ssible h e s ho uld e x pel i t th ro ug h
th e n o se T h ro ugh th is ( s u c h diseases a s ) g u lma p l e e h a ( b oth
being s plene tic disease s ) bile and f e v er a s als o h unger e t
c
are des t ro yed
N o w we s h all pr o ceed to k u mbha k a ( res train t o f brea th )
a and ke v ala
I t is o f t w o kinds s a h it
T h a t w h ic h is c o upled
wi th e xpira ti o n and inspirati o n is cal led s a hit
a
T h a t w hic h is
de vo id o f th ese is called ke v ala ( al o ne ) U n til y o u bec o me per
a
f ee t in ke v ala prac ti s e s a hit
T o o ne w ho h a s mas tered ke v ala
th ere is n oth ing unattainable in th e th ree w o rld s B y ke v ala
res train t o f brea th th e kn o wledge of ku ndalin i ari ses T h en h e
beco mes lean i n b o dy serene in f ace and clear eyed h ears th e
spiri
t
ual
s
o
unds
di
s t inc t ly bec o mes f ree f r o m all diseases and
)
(
co nquer s h is ( bin d u ) seminal u id h is gas t ric re being
increased
Cen t ring o ne s mind o n an inward o bj ect
wh ils t h is eyes are
l oo king o u ts ide wi tho u t th e s h u tting and o pening o f h is eyelids
h as been called Va ish na vi m u dra T h is is kep t h idden in all th e
,

t
h
h n it l o g w i t
ht
o l it t
t
e n d nt
w ill n t
h S h mn a
e
t
h t
h pl
wh
y l d p f n tn t
h o gh
it
( n t l n ad i) tn of t
h n v l f om t
h S
h ti tof b t
h nd i t
v t
i n ad i n t
s
h w t
h
A ft
h n ty iti t
h tt
y og in be c om d d t
e
o t
h w o ld be in g i n t
h
t ll d tn
st
Thro gh
h nd ot
h m t
h ods of P anay am p scr ib d i n t
hi p ssa ge
nd t
h
b eq nton
hro ni d ise a s t
h td fy E ope a n d oct
ors wil l be
d t
root
k u m bh a ka ,

e
a

ce

ra

uc

re s r a n

su c

e ca

ou

su
.

r ee

s a

a ce s

re a

e re

s s

ie

es

a ce

a ra s

ea

or e

ra

us

ce

r u

ue

er

e s,

es

re

ur

es

ce .

su c

ra

TH I RT Y MI N O R UPAN I SHA D S

1 84

repressi o n o f th e m o dicat i o ns Of th e mind and j ana is th e

tho ro ug h inquiry in to th em W h en th e m o dicati o ns o f th e
mind are repressed i t ( th e mind ) v erily Ob tains peace Jus t a s
th e ac ti o ns o f th e pe o ple cease wi th th e s to pping of th e u c t
ua
ti o ns o f th e sun (vi a wi th s u nse t ) s o w h en th e uc t uat i o ns
o f th e mind cease th is cycle of bir th s and dea th s c o mes to an e n d
a
o n e h as n o
T
h
en
th
e
uc
t
ua
t
i
o
ns
of
pr
a
are
pre
v
en
t
ed
w
h
en
n
(
)
l o nging fo r th is mundane ex is t ence o r wh en h e ha s gra tied h is
desires th erein th ro ugh th e s t udy of religi o us b oo ks th e c o m
pany of goo d men indi ff erence ( to enj o ym en ts ) prac tice and
y o ga o r l o ng c o n t emplati o n wi th in t en t ne s s oh any desired
s ing o n e t ru th rmly
h
ig
h
er
o
bj
ec
t
th
r
o
ug
h
prac
t
i
o
r
)
(
c
B y th e repres si o n Of th e breath th r o ugh in h alat i o n e t
by c o n tinual prac tice th erein w h ic h d o es n ot cause f atigue and
by medi t ating in a secluded place th e uc t uat
i o ns of th e mind
are arres t ed T h r o u gh th e right realisa ti o n Of th e t rue nat ure
o f th e s o und w h ic h is a t th e e xt reme end of th e pr o nuncia t i o n
th e syllable O M ( vi a
A r dh a m a t
ra)
and w h en su shu p i
of
dreamless
sleeping
s
t
a
t
e
is
rig
ht
ly
c
o
gnised
th
r
o
ug
h
c
o
n
)
(
th e uc t uati o ns o f pr a na are repressed W h en
s c io u s n e ss
th e passage a t th e r oot of th e pala t e w h ic h is like th e bell
u v ul a is cl o sed by th e to ngue w i th e ff o r t and w h en
vi a
th e breath g o es up th r o ugh ( th e upper ho le ) th en th e u c
uat
io n s o f pra na are s to pped
Wh en th e c o nsci o usness
t
( sa mvit
) is merged in prana and w h en th r o u g h prac tice th e
prana g o es th r o ugh th e upper ho le in to th e d va d a s ant
th
e
a
(
t wel fth cen tre ) ab ov e th e palat e th en th e uc t uat i o ns of prana
are s to pped Wh en th e eye of c o nsci o u sness ( via th e spiri tual o r
th ird eye ) bec o mes calm and clear s o as to be able to di s tinc tly
s e e in th e t ran s paren t a k as a t a dis t ance of t wel v e digi t s fr o m th e
tip o f h is n o se th en th e uc t u ati ons of prana a re s to pped
Wh en th e tho u ght s arising in th e mind are b o und up in th e
araka ( s t ar o r eye ) be t w een
calm c o n t emplati o n o f th e w o rld of t
o ne s eyebr o w s and are ( th us ) de s t r oyed th en th e u c t uati o ns
cease Wh en th e kno wle ge w h ic h is o f th e fo rm o f th e kn o wable
,

'

'

w l ft
Thi t
h
h d t
h re b ing si
1

ea

t i id n t
i d b y om
w it
ht
h p it
it
ry b od y in t
h
nt
h b in be s id s t
re i n t
h
i be l o w t
h e b ra i n

ce n re
x ce

ra

e s x

18 5

s i s nI LY A U PAN I S H A I)
-

w h ich is be ne ce nt
and w h ic h is u n to uch ed by any m o dica t i o ns
o ne and is kn o w n as O M o nly and n o oth er th en
a ri s e s in
th e u c tu ati o ns o f pra na c ease B y th e c o n t emplati o n fo r a
l o n g time o f th e ak a s w h ic h is in th e h ear t and by th e c o n
io n of th e mi n d f ree f r o m V a sa nas th en th e u c t u a ti o ns
t
e m pla t
B y th e s e me tho ds and v ari o u s oth ers s u gge s t ed
o f pra na cease
by ( o ne s ) tho ught and by mean s of th e c o n t ac t o f th e many
s piri t u al
g
u ide s th e u c t u a t i o n s c ease
)
(
Hav ing by c o n t rac ti o n o pened th e d oo r o f k u ndalin i o ne
s ho u ld fo r c e o pen th e d o o r of m o ks h a Cl o s ing w i th h er m o u th
th e d oo r th r o ug h w h i c h o n e o u g ht to g o th e k u ndalin i s leep s
spiral in fo rm and c o iled up like a s erpen t He w h o c a u s e s th is
k u ndalin i to m ov e h e is a n e m ancipa t ed pers o n I f thi s kundalin i
g o es
w ere to s lee p in th e u pper par t o f th e neck of any y o gin i t
to w ard s h is em a ncipa ti o n ( I f i t w ere t
o s leep ) in th e l o w er par t
( of th e b o dy ) i t i s fo r th e b o ndage of th e ign o ran t L ea ving th e
w o n a di s I d a and th e oth er ( Pi ngal a ) i t ( pr ana ) s ho u ld m ov e
t
in t
h e S u s h u m na T h a t is th e s u preme se a t of Vi sh nu O ne s ho u ld
prac ti s e c o n t ro l of brea th wi th th e c o ncen tra ti o n of th e mind
T h e mind sho u ld n ot be all o w ed by a c le v er man to re s t o n any
oth er th ing O ne s ho u ld n ot w o rsh ip Vi s h nu d u ring th e day al o ne
O ne s ho u ld n ot w o rs h i p Vi sh nu d u ring th e night al o ne 3 b u t
s ho u ld
al way s w o rsh ip Him and s ho u ld n ot w o rs h ip H im merely d u ri n g
day and nig ht T h e w i s d o m pr o d u c ing o pening ( near u v u la ) h a s
v e pas s age s O S a nd ilya th i s is th e k h e c h a ri m u d ra 3 prac ti s e
i t Wi t
h o ne w h o s i t s i n th e khe c h a ri m u d ra th e v ay u w h ic h
h e le ft and rig ht nadi s n o w o ws
w a s o w ing be fo re th r o u g h t
th r o u gh th e middle o ne ( S u s h u m na ) T h ere is n o d o u b t ab o u t
it
Y o u s ho u ld s w all o w th e air th r o u g h th e vo id ( S u s h u m na )
be t w een I d a and Pi ngal a In th a t place is kh e c ha ri m u d ra
si tu a te d and th a t is th e s eat o f Tr u th A gain th a t is kh e c ha ri
m u d ra w h ic h is s i t u a t ed in th e ak as a c h akra ( in th e h ead ) in th e
n ira la m ba
( s u p po r tle s s ) sea t be t w ee n th e s u n and m oo n ( vi a
I d a and Pi ng al a) W h en th e to ng u e h a s been leng th ened to t
he
leng t
h o f a kala ( digi t) by th e incis i o n ( of th e fra anu m ling a m )
and by r u bbing a nd milking i t (via th e to ngue ) x th e gaz e
wo eyebr o ws and cl o se th e ho le in th e skull wi t h
be tween th e t
,

'

'

'

24

THI RTY M I N O R

1 86

U PA N I S H A ns

th e to ng u e re v ers ed T h is is kh e ch a ri m u d ra
Wh en th e
to ng u e and th e c h i t
a ( mind ) b oth m ov e in th e ak as ( kh e c h a ri )
th en th e pers o n w i th h is to ngue rai s ed u p bec o mes imm o r t al
F irmly pre s sing th e y o ni ( perine u m ) by th e le ft h eel s t re t c h ing
gra s ping th e f ee t w i th b oth h and s and in
o u tth e rig ht leg
h aling th e air th r o u gh th e n o s t ril s prac ti s e kanth a band h a
re taining th e air u p w ards B y th at all afic ti o n s are des t ro yed 3
th en p ois o n is dige s t ed as i f i t w ere nec t ar A s th ma s plene tic
disease th e t u rning u p of th e an u s and th e n u mbness of th e
skin are rem ov ed T h i s is th e mean s Of c o nquering prana and
des tr oying death Pre s sing th e y o ni by th e le ft h eel place th e
oth er foot ov er th e le ft thi g h in h ale th e air re s t th e c h in o n th e
c h es t c o n trac t th e y oni and c o n t
emplat e ( a s f ar as p o s s ible )
y ou r A t
m a as si t ua te d wi th in y o u r mind T h us is th e direc t
perc ep ti o n ( of tr u th ) a ttained

In h aling th e pra na f r o m o u t side and lling th e s to mac h

wi th i t cen t re th e pr a na w i th th e mind in th e middle o f th e
nav el a t th e tip of th e n o s e a n d a t th e t
o es d u ring th e s a n dhyas
( T h u s ) th e y o gin is
( s u nse t an d s u nri s e ) o r a t all times
f reed fr o m all di s ease s and f a tig u e By cen t ring h is pr a na a t
th e tip of his n o se h e o b t ains m a s t ery ov er th e elemen t o f air 3
by cen tring i t a t th e middle Of his nav el all diseas es are des t r oy
ed 3 by cen t ring i t a t th e to e s h is b o dy be c o mes light He
w ho drink s th e air ( d ra w n) th ro u g h th e to ng u e de s t r oy s f atigue
th irs t and di s eas es He w h o drink s th e air wi th h is m o u th d a
w o ho urs o f th e nig ht
ring th e t
w o sa n d hy a s and th e las t t
i ( g o ddes s of
wi th in th ree m o n th s th e au s pi c i o u s S a ra s vdt
speec h ) is presen t in h is v ak ( s peec h ) via ( h e bec o mes el o q u en t
and learned in his speec h ) I n six m o n th s h e is free f r o m all
disease s D raw ing th e air by th e to ngue re t ain th e air a t th e
T h e w i s e man th u s drinking nec t ar enj o y s
root o f th e to ng u e
all pr o speri ty F i x ing th e A t
m a in th e A t m a i t sel f in th e middl e
o f th e eyebr o ws
( h av ing in h aled ) th r o ug h I d a and breaking
th r o u gh th at ( cen t re ) th ir ty times e v en a s ick man is f reed
f r o m di s ease
He w h o dra w s th e air th r o u gh th e n a dis
and re t
ains i t fo r t w en ty fo ur minu t
es in th e na v el and in
h t
h oa t
he i
Li tbi n d ing t
pt

'

a r u

THI RTY M I N O R U PAN I SHA D S

1 88

animal i s pr o duced By cen tring i t o n th e s a chit

a karma
( pas t karma ye t to be enj oyed ) a kn o w ledge o f o ne s
pre vi o u s bir th s ari s es in h im
By cen tring i t o n th e mind
o f an o th er
a kn o wledge o f th e mind ( o r tho u ghts ) Of oth er s is
ind u c ed
B y cen t ring i t o n th e k aya ra pa ( o r fo r m o f th e
b o dy ) oth er fo rm s are s een By x in g i t o n th e bala ( s treng th )
th e s t reng th of per s o ns like Han d m a n is o b t ained B y x ing i t
o n th e s u n
a kn o wledge o f th e w o rld s ari s e s B y x ing i t o n
th e m oo n a k no wledge of th e c o n s tella ti o n is pr o d u c ed B y
x ing i t o n th e D h ru v a ( Po lar s t ar ) a perc ep ti o n of it
s m ot i o n
is induced
By x ing i t o n h is o w n ( Sel f ) o ne ac q u ires th e
he na v el h e a tt a ins a kn o w ledge
kn o wledge o f Pur u s h a 3 o n t
o f th e k aya v y uh a ( my s tical arrangemen t of all th e par ticle s o f
th e b o dy s o a s to enable a pers o n t
h is w ho le karma
o w ear o u t
in o ne li f e ) o n th e w ell o f th e th ro a t f reed o m f ro m h u nger an d
th irs t ari s es : o n th e K a rma n a di ( wh ic h is s i tu a ted in th e w ell
a rmne s s ( of c o n c en t ra ti o n ) t akes place B y
o f th e th r o a t )
x ing i t o n th e t
a ra ( p u pil of th e eye ) h e o b tain s th e s ight of th e
si d d h a s ( s piri t u al pers o nages ) B y c o nq u ering th e a k a s in th e
b o dy h e is able to s o ar i n th e ak as : ( in s ho r t ) by cen tring th e
o
mind i n any plac e h e c o nq u ers th e s idd h i s app e r t aining t
th a t pla c e
-

'

'

i
s th e
w
i
T h en c o mes p ra t
h
ic
h
I
t
a
h
a
ra
s o f v e kinds
y
dra wing a w ay o f th e o rgan s f r o m a tt ac h ing th em s el v es t
o
th e o bj e c ts of s enses C o n t empla ting up o n e v ery th ing th a t o ne
At
m a is p ra t
R en o un c ing th e f r u i ts of o ne s
s ees
as
ya h a ra
daily a c ti o ns is p ra t
T
u rning a w ay f r o m
all
o
bj
e
c ts o f
a
h
a
ra
y
h
sen s e is p ra t
D
h
ra
in
th
e
eig
ht
een
imp
o
r
t
an
t
a
a
ra
a
a
n
y
place s ( men ti o ned bel o w ) is p ra t
a
h
a
ra
th
e
f
ee
t
th
e
to
es
y
th e ankle s th e cal v e s th e knee s th e th ig h s th e an u s th e penis
th e nav el th e h ear t th e w ell o f th e th r o a t th e pala t e
th e n o s e th e eye s th e middle o f th e br o w s th e fo re h ead and
th e h ead in as cending and descending o rder s
T h e n ( c o me s ) dh a rana I t is o f th ree kind s ( vi a ) x ing
th e mind in th e At
m a bringing th e e xt ernal aka s in to th e
i s ( fo rms o f
a ka s of th e h ear t and c o n templa ting th e ve m a rt

a
a
s
a
u
a
th
e

v
e
elemen
s
ear
th
pas
re
v
y
and
k
t
i
a
s
n
e
v
a
t)
d
.

'

'

'

1 89

s AND I LY s - U P A N I S H A I)

T h en c o mes d hy ana I t is of t
w o kinds sagu na ( wi th
q u ali ty ) Sagu na is
gu nas o r q u ali ty ) and n irgu na ( w i tho u t
th e medi t ati o n o f a m a rt
i
N ir gu na i s o n th e reali ty o f

'

th e uni o n of th e Ji v at
m a ( indi vidual s el f ) and
th e P a ra m at
m a ( h ig h er s el f ) w i tho u t th e th ree fo ld s t at e ( vi a
th e kn o w er th e kn o w n and t
h e kn o w ledge ) I t is of th e na t ure
o f e xt reme bli s s and p u re c o n s ci o u s ne s s

T h u s ends th e rs t c h ap t er o f S and ilya U panish ad

Sam a d h i

is

C HAPT E R II
'

T h en th e B ra h m a rshi S and ilya n ot o b t aining th e k n o w ledge

Of B ra h man in th e f o ur Ve d as appro ac h ed th e Lo rd A t
h arv an
and a s ked h im
Wh a t is i t ? Teac h me th e s c ience o f B rah man

by w h i c h I sh all o b t ain th a t w h ic h is m o s t e x cellen t

A th arv an replied
O S a nd ilya B rah man is s at
ya v ij an a
and anan t
a in w h ic h all th is ( w o rld ) is in t er w ov en w arp w i s e
and w oof w i s e f ro m w h ic h all o riginat ed and in to w h i c h all
are ab s o rbed and w h ic h being kn o w n m akes e v ery th in g
el s e kn o w n
I t is w i tho u t h an d s and f ee t w i tho u t eyes
and ears w i tho u t to ng u e o r w i tho u t b o dy an d is u n re a c h a
ble and u n d e n a ble
F r o m w h ich v a k (s peec h ) and mind
re t u rn being u nable to o b tain ( o r reac h ) I t
I t is to b e
c o gnised by j a na and y o ga
F r o m w h ich p ra j ii a o f O ld
spran g T h a tw h i c h is o n e and n o n d u al th a t w h ic h per v ades
w h ic h is e xt remely sub tle w i tho u t a
e v ery th ing like a k as
blemis h ac ti o nles s s a t( be ne s s ) o nly th e essen c e of th e bli s s
be ne c e n tcal m and imm o r t al and w h ic h is
o f c o nsci o u s nes s
bey o nd T h a t is B rah man T ho u ar t T h a t Kn o w T h a t by
wisd o m He w h o is th e o ne th e s h ining th e gi v er of th e p o w er
m a th e o mni s cien t th e l o rd o f all and th e inner s o u l of
o f At
all being s w ho li v e s in all beings w h o is h idden i n all beings
and th e s o u rce o f all beings w h o is rea c h able o n ly th r o u gh y o ga

and w h o creat e s s u pp o rt s and de s t r oys e v ery th ing H e is A t

ma
Kn o w th e se v era l w o rld s in th e A ma D o n ot grie v e O kn o w er

ma tho u s h al t reac h th e end o f pain s

o f At
h wo d s
n d y o ga
S m t
ve t
e x tl
,

'

'

ea

THI RT Y M I N O R UPAN I SHA D S

190

C HAPT ER III
T h en S and ilya ques ti o ned A tha rv an th us
F ro m th e B rah
man th a t is O M impe ris h able ac t io nless benecial sa t
( be ness )
o nly and supreme ho w did th is u ni v erse arise ? H o w d o es i t e x
in I t ? A nd h o w is i t abs o rbed in I t ? Please s o l v e me th is
i st

d o ub t
At
h arv an replied : T h e S upreme B ra h man th e Tru th is th e
imperish able and th e ac ti o nle s s T h en fr o m th e fo rmless B ra h
man th ree fo rm s ( o r aspec t s ) ar o se ( via ) n ishk a la ( par tless )
sakal a ( w i th par ts ) and sakal a n is hk a l a ( w i th and w i tho u t
par ts ) T h a t w h ic h is sat
ya vij fi ana and a nan d a T h a t w h ic h is
wi tho u t any impuri ty o mnipre s en t e xt remely s u b tle
a c ti o nle s s
h aving f aces in e v ery direc ti o n u n d e na bl e and imm o r tal th a t
is His n is hka la aspec t
M a h e s va r a ( th e grea t Lo rd ) w ho
is black and yell o w rules w i th a v idy a m la p ra k rt
i o r m ay a
th a t is red w h i t e and black and th a t is c o ex is t en t wi th
Him
T h i s is his sakala nishka la aspec t
T h en th e Lo rd
desired ( o r willed ) by h is s piri t ual w isd o m ( th us ) M ay I bec o me
many 3 may I bring fo r th ? T h en fr o m th is Pers o n w h o was
c o n t emplating and w hose desires are f u llled th ree le tt
ers
is
S prang up T h ree v yahrt
th e th ree foot ed G aya t
ri
t
he
th ree Ve d a s th e th ree d e v as th e th ree v ar nas ( c o l o urs o r cas t es )
and th e th ree res sprang T h at S u preme Lo rd w ho is end o wed
wi th all kin ds o f weal th w h o is all perv ading w h o is si t u a te d in
th e h earts Of all beings w ho is th e Lo rd o f m ay a and w ho se
fo rm is m y a H e is B rah m a He is Vis h nu : He is R u d ra : He
is Ind ra
He is all th e d e vas : He is all th e bh ut
a s ( elemen t s
o r beings )
He o nly is be fo re : H e o nly is beh ind
He o nly
is o n o u r le ft : He o nly is o n o ur rig ht : He o nly is bel o w
H e o nly is ab ov e : He o nly is th e all T h a t fo rm of h im a s
at
re a
1) a t
w h o sp o rt s wi th h is S akt
i w h o is kind to his
t
y
d e vote es w h o is brillian t as re rese mbling th e pe t als o r a red
l ot u s and is o f fo ur ba n d s w ho is mild and s h ines sinlessly thi s

is H is sakal a fo rm
Th
h G ay t
i m nt
l ttt
ra s d p n d in g
p on o nd
h e min o inca n t
A c o d ing t
o B h aga v t
i on of Vi hn
a h e i o ne of t
-

'

'

c r

es e re a e

a r

r a

u.

Y O G ATA TTVA UP A N I S H A D
-

or

K R S HN A

Y A JUR V E D A

de s cribe y o ga t
at
tv a ( y o ga t ru th ) fo r th e bene t
o f y o gin s w h o are f reed f r o m all sin s th r o u g h th e h earing and
th e s t u dying o f i t T h e s u preme P u ru sh a called Vis h nu w h o
a a s v in i s
is th e g rea t y o gin th e g rea t being and th e grea t t
p
seen a s a lamp in th e pa th o f th e t r u th T h e Grand fa th er
u t ed th e Lo rd o f th e u ni v er s e ( Vis h nu
B
ra
h
m
h
a
v
ing
sal
and
a
)
)
(
h av ing paid Him due re s pec t s a sked Him ( th u s )
Pray ex plai n
to u s th e t ru th o f y o ga w h ic h in c l u des in i t th e eight s u bs e r vi

en t s
T o w h i ch H rs h i ke s a ( th e Lo rd o f th e s en s e s o r Vis h nu )

s t
replied th u s : L i s t en I s h al l e x plain it
r u th A ll s o u l s a re
immers ed in h appine s s a n d s o rr o w th r o u g h th e snare of m ay a
Kai v alya th e s u preme s ea t is th e pa th w h i c h gi v es th em
ema n c i pa ti o n w h i c h rend s as u nder th e s nare o f may a w h i c h is
th e de s t royer o f birth o l d age and di s ease and w h i c h enables
T h ere are n o oth er pa t
h s to sal v a ti o n
o ne to ov er c o me dea th
ra s
T ho s e w h o g o r o u nd th e ne t o f S zi s t
are deluded by th a t
kn o wledge I t is imp o s sible e v en fo r th e De vas to des c ribe th a t
inde s c ribable s ta t e H o w can th a t w h ic h i s s el f s h ini ng be
ill u minat ed by th e S as t
ras ? T h a t o nly w h i c h is wi tho u t par ts
and s t ains and w h i c h is q u ie s cen t bey o nd all and f ree f r o m
de c ay be c o mes th e j i va ( s el f) o n a c c o u n t of th e re s u l t s of pas t
v ir t u e s and sin s H o w did th a t w h i c h is th e s ea t of P a ra m a t
ma
is e t ernal and ab ov e th e s t at e of all e x i s ting th ing s and is of
th e fo rm o f w i s d o m and w i tho u t s tains a ttain th e s t a t e o f j i va
A b u bble aro se in i t a s i n w a t er and in th is ( bubble ) ar o s e
I

S H A LL n o w

'

Y OG A TA

A-

U PAN I SHA D

193

a h anka ra T o i t ar o se a ball ( o f b o dy ) made o f th e v e ( ele

men ts ) and b o und by d hat
us
Kn o w th at to be j i v a w h ic h is
ass o ciat ed wi th h appine s s and misery and h ence is th e t erm
j i v a applied to P a ra m a t
T h a t j i v a is c o usi
m a w h ic h is p u re
dered t
o be th e ke v ala ( al o ne ) w h ic h i s f reed f r o m th e s t ains of
passi o n anger f ear delu s i o n greed pri de l u s t bir th death
miserliness s w oo n giddine s s h unger th irs t ambi ti o n s h am e
f rig ht h ear t burning grie f and gladness
S o I s h all t ell y o u th e means o f des tr oying ( th ese ) s ins
H o w c o uld j nana c apable of gi v ing m o k sh a arise c er t ainly w i th
y o ga ? A nd e v en y o ga bec o me s p o w erless in ( se c uring )
out
m o ks h a w h en i t is de vo id of j fi an a S o th e aspiran t a ft er
emancipati o n s ho uld prac tise ( rmly ) b oth y o ga and j nana T h e
cycle of bir t
h s and dea th s c o mes o nly th r o u gh a j an a and
peris h es o nly th r o ugh j nana Jna na al o ne was o riginally I t
s ho u ld be kn o w n a s th e o nly means ( of s al v a ti o n ) T h a t is j fi ana
th r o u g h w h ic h o ne c o gni s es ( in h im s el f ) th e real nat u re o f
kai v alya as th e s u preme s ea t th e s t ainle s s th e par t le s s and o f
th e nat
ure of S a ch c hid ana n d a wi tho u t bir th e x is t ence and dea th
a n d w i tho u t m oti o n an d j na na

N o w I s h all pro ceed t

Y o ga is
o describe y o ga to y o u
di v ided in to many kinds o n acc o u n t of i t s ac ti o ns :
a a yo a
a
L
H
t
a o a
a
a
h
and
o
Th ere
ra
o
R
a
a
M a nt
y
g
y g
y g
j y g
are fo ur s t a t es c o mm o n to all th e s e :
Ara m bh a G h a t a
t
i
O B rah m a I s h all de s cribe th ese
P a rich a y a an d N ish p a t
L is t en a tten ti v ely O ne s ho u ld prac ti s e th e M an t
ra
t
o yo u
rik a s ( pr o per in t
al o n g w i th i t s m at
o na ti o ns o f th e s o unds ) and
oth ers fo r a pe ri o d o f t wel v e years 3 th en h e gradually o b t ains
wis d o m al o ng wi th th e si dd h i s ( suc h as ) a nim a e t c Pers o ns
o f weak in t ellec t w ho are th e leas t qualied fo r y o ga prac t ise
th is T h e ( s ec o nd ) Laya y o ga t ends to w ard s th e abs o rp ti o n o f
th e c h i t
a and is described in myriads o f way s ( o n e o f w h ic h
t
is ) o n e sho u l d c o n t empla t e u p o n th e Lo rd w h o is w i tho u t p ar t s
( e v en ) w h ile w alki ng si tting sleeping o r eat ing T h i s is c alled
L aya y o ga N o w h ear ( th e descrip ti o n of ) Hath a y o ga Th is
o
y o ga is s aid t
p o sses s ( th e fo ll o wing ) eig ht subserv ien t s
yama ( fo rbearance ) niyama ( religi o u s o bser v ance ) asana
.

25

T H I R TY m N O R

194

u ra m snu

ps

( p o s t ure ) pranay ama ( suppre s si o n o f breath ) p ra t

yaha ra ( s u b
j u ga ti o n of th e sense s ) d h arana ( c o ncen tra t i o n ) d hy ana
th e c o n templa ti o n o n Ha ri in th e middle o f th e eyebr o w s
and sam ad h i th a t is th e s t at e of eq u ali ty M a ham u d ra M ah a
band h a and K he c h a r i i J ala n dh a r a U d d iya na and M il la
ban d h a u tt ering w i tho u t in t ermi s si o n Pra na v a ( OM ) fo r a
l o ng t ime and h earing th e e x p o s i ti o n o f th e s u preme tr u th s
V a j ro li A m a ro l i and S a ha j o l i w h i c h fo rm a t ri a d all th e s e
separa t ely I s h al l gi v e a t r u e de s crip ti o n o f
O fo u r f aced
o n e ( B rah m a ) am o ng ( th e du t ies o f ) yama m o d era t e ea t ing an d
n ot oth ers fo rm s th e prin c ipal f ac to r and no n inj u ry is m o s t i m
p o r t an t in niyama ( T h e c h ie f p o s t ures are ) fo ur
Si d d h a
Pa d ma Sim h a and Bh adra D uring th e early s t age s of pra c tice
th e fo ll o w ing o b s t a c le s t ake place 0 fo u r f aced o ne
lazine s s idle t alk a s s o cia ti o n w i th bad c h ara c t ers acq u isi ti o n of
mant
ra s e t c playing w i th me t al s ( al c h emy ) an d w o man e tc
and mirage A w i s e man h av ing fo u nd o u t
th e s e s ho u ld aband o n
th em by th e fo rce o f his v ir tu es T h en as s u m ing Pa d ma p o s tu re
h e s ho u ld pra c ti s e pr a nay a ma
He s ho u ld erec t a beau ti f u l
m o na s t ery w i th a v ery s mall O pening and W i th n o cre v ice s
It
sho u ld be w ell pa s t
ed wi t h c o w d u ng o r w i th w h i t e cemen t I t
sho u ld be care f u lly f reed f ro m b u gs m o s q u i to e s and li c e I t
s ho u ld b e s w ep t w el l e v ery day w i t
h a b roo m I t s ho u ld b e
per f u med w i th g oo d o d o ur s ; and f ragran t re s ins sho u ld b u rn in
i t Hav ing t aken his s ea t nei th er too h ig h n o r too lo w o n a cl oth
deers ki n and k u s a gra s s s pread o ne ov er th e oth er th e w i s e man
s ho u l d ass u me th e Padma p o s t u re and keeping his b o dy
erec t and h is h and s fo lded in re s pe c t s ho u ld s al u t e h is t u t el
ary dei ty
T h en cl o s ing th e rig ht n o s tri l w i th his right
th u mb h e s ho u ld g rad u al ly dra w in th e air th r o u g h th e l e ft
n o s tril Ha ving re s t
rained i t a s l o ng as p o s s ible h e s ho u ld
again e x pel i t th ro u g h th e right n o s t ril s l o wly an d n ot v ery f a s t
T h e n lling th e s to mac h th ro u g h th e right n o s tril h e s ho u ld
re t ai n i t as l o ng a s h e c a n and th en e x pel i t th ro u g h th e le ft
n o s tril D ra wing th e air th r o u g h th a t n o s t
ril by wh ic h h e e x pel s
h e s ho u ld c o n tin u e th i s in u nin terr u p t ed s u c c e s si o n T h e time
aken in making a r o und o f th e knee wi th th e palm o f th e
t
,

T H I RT Y M I N O R

1 96

U PAN I SHA D S

grea t d o es n ot aff ec t th e y o gin T h en e x cre t i o ns and sleep are

dimini s h ed ; tears r h e u m in th e ey e sali v ary o w s w eat and
bad s m ell in th e m o u th d o n ot arise in h im Wi th a s till furth er
prac tice h e acq u ires grea t s t rengt
h by wh ic h h e att ain s
B h ch a r a si dd h i w h ic h enables him to bring u nder h is c o n t ro l
all th e c rea t u re s th at t read th is eart
h ; t igers s a ra bh a s e l e
h
a nt
w
ild
bulls
s
o r li o ns die o n being s t ruck by th e palm o f
p
th e y ogin He bec o mes a s beau ti f u l as th e g o d of l ov e h imsel f
A ll f emales being t aken up w i th th e beau ty o f h is per s o n wil l
de s ire to h a v e in t erc o urse wi th h im I f h e s o keep s c o nnec ti o n
h is v irili ty will be l o s t s o aband o ning all c o p u lat i o n wi th w o men
h e s ho uld c o n tinue h is prac t ice wi th grea t a ss id u i ty B y th e
pre s erv a ti o n of th e semen a goo d o d o ur perv ades th e b o dy of
th e y o gin T h en si tt ing in a s ecl u ded place h e sho uld repea t
Pranav a ( O M ) w i th th ree pl u t a m atra s ( o r pr o l o nged in to nati o n )
fo r th e des tr u c t i o n of hi s fo rmer sins T h e mant
ra Pranav a
s t acles and all sins
O
M
de
s
t
r
o
ys
all
o
b
B y prac tising th us h e
( )
a tt ains th e ara m bha ( beginning o r rs t ) s ta t e
T h en fo ll o ws th e g h at a ( sec o nd s ta t e ) o ne w h ic h is a c
q u ired by c o n st an t ly prac tising s uppre s si o n o f breath Wh en a
perf ec t uni o n t ake s plac e be t w een pra na and ap ana manas and
b u d d h i o r j i v a t m a and P a ra m at
m a w i tho u t o pp o si ti o n i t is
called th e g h a t a s t a t e I s h al l describe i t s s igns He may n o w
prac tise o nly fo r ab o u t o n e fo ur th o f th e peri o d prescribed fo r
prac tice be fo re B y day and e v ening le t h im prac ti s e o nly fo r
a y ama
L e t h im prac tise ke v ala ku m bh a ka o nce a
day D rawing away c o mple t ely th e o rgans f ro m th e o bjec t s of
a
h
a
ra
sense d u ring cessat i o n o f brea th is called p ra t
Wh at
y
e v er h e sees w i th h is eyes le t h im c o nsider as A t m a W h a te v er
h e h ears w i th h is ear s l e t
h im c o nsider as A t
ma W h at e v er h e
h e smell s w i th h is n o se le t h im c o nsider as A t
m a W h at e v er h e
t as tes wi th h is to ngue le t h im c o n s ider as A t m a Wh a te v er t
he
y o gin to u c h e s w i th h is skin le t him c o nsider a s A t ma T h e
y o gin s ho u ld th u s u n w earied gra t i fy h is o rgans o f sense fo r a
peri od o f o ne ya ma e v ery day w i th gre a t e ffo r t T h en v ari o us
w o nderf u l po w ers are att ained by th e y o gin s u c h a s clair voyance
i gh t
l gs n d tb to n ge r t
h a n l i on
An nim l
id t
o h v
,

sa

e e

e s r

Y O GArA rrvA - Urxm snxn

'

1 97

'

clairaudience abili ty to t ransp o r t h imsel f t

o grea t dis t ances
wi th in a m o men t great p o wer of s peech abili ty t
o t ake any
o
fo rm abili ty t
bec o me inv isible and th e t ran s mu t a ti o n of
ir o n in to g o ld w h en th e fo rmer is smeared ov er w i th h is e x c re
,

Th a t y o gin w ho is c o ns t an tly prac tising y o ga a tt ains th e

p o wer t
o
le v i t a t e T h en s ho u ld th e wise y o gin th ink th a t
th e s e p o wers are grea t o bs t acles to th e a tt ainmen t o f y o ga and
s o h e shou ld ne v er t ake delig ht in th em T h e king o f y o gins
s ho uld n ot e x erci s e h is p o w ers be fo re any pers o n w h a ts o e v er
He s ho uld li v e in th e w o rld a s a fool an idi ot o r a dea f
man in o rder to keep h is p o w ers c o ncealed His disciples
w o uld wi tho u t d o u b t requ es t h im to s ho w h is p o w ers fo r th e
grat ica ti o n o f th eir o wn desires O ne w ho is ac ti v ely engaged
o prac t i s e ( y o ga )
in o ne s du ties fo rge t s t
s o h e s ho uld prac tise
day and ni ght y o ga wi tho u t fo rge tting th e w o rds o f th e g u ru
T h u s passes th e g h at a s t at e to o ne w ho is c o ns t an tly
engaged in y o ga prac tice T o o n e n oth ing is gained by u s e
le s s c o mpany since th ereby h e d o es n ot prac tise y o ga
S o o ne s ho u ld wi th great e ffo r t prac tise y o ga T h en by th is
c o ns t an t prac tice is gained th e p a rich a y a s t at e ( th e th ird s t at e )
Vay u ( o r brea th ) th r o ug h ardu o us prac tice pierces al o ng wi th
agni th e K u ndalin i th r o ug h tho ug ht and en t ers th e S u sh u m na
un in t err u p t ed W h en o ne s c h i t
a en t ers S u sh u m n a al o ng w i th
pr ana i t reac h es th e h ig h sea t ( of th e h ead pr o bably ) al o ng wi th
pra na
hi
T h ere are th e v e elemen t s
vi a pas agni v ay u
r
t
p
and ak as T o th e b o dy of th e v e elemen t s th ere is th e
v e fold d h arana F r o m th e f ee t t
o th e knees is said to be th e
regi o n o f p rt
hi v i is fo u r sided in s h ape is yell o w in c o l o ur an d
he
h as th e v ar na ( o r le tt er ) L a Carrying th e brea th wi th t
o th e
le tte r L a al o ng th e regi o n o f earth
f ro m th e foot t
knee s ) and c o n t e m plat ing up o n B rah ma w i th fo ur f ace s and fo ur
m o u th s and o f a g o lden c ol o u r o ne sho uld perfo rm d h arana th ere
he
fo r a peri o d o f t
He th en a ttains mas tery ov er t
w o ho urs
earth D eath d o es no t
tr o uble h im since h e h as o b tained m a s
o
T h e regi o n o f apas is said t
t
e r y ov er th e earth elemen t
.

'

TH I R T Y M I N O R

1 98

urm rsnx ns

xtend f ro m th e knee s to th e an u s A pas is semi l u nar in sh ap e

a n d w h i t e in c o l o ur and h as Va fo r i t
Carrying
s b i j a ( s eed ) le tt er
u
p th e brea th w i th th e le tt er Va al o n g th e regi o n of a pas h e
s ho u l d c o n templa te o n th e G o d N a r aya na h av ing fo u r arms an d
a cr o w ned h ead a s being of th e c o l o u r o f pure crys tal a s dre s sed
in o range c l oth e s and a s decayle s s ; and prac ti sing d h a rani
th ere fo r a peri o d of t
w o h o urs h e is f reed f r o m all sins
T h en
th ere is n o f ear fo r h im f r o m w a te r and h e d o e s n ot m ee t h is
dea th in w a t er F r o m th e anu s t
be
i s s aid t
o
o th e h ear t
A gni
is t riang u lar in s h ape o f red
th e regi o n o f agni
c o l o ur a n d h a s th e l e tt er R a f o r it
s
R ai s ing
( b i j a) seed
th e breath made re s plenden t th r o u g h th e le tter R a al o ng th e
regi o n o f re h e s ho u ld c on t empla te o n R u d ra w h o h a s th ree
w h o gran t s all w is h e s w h o is of th e c o l o u r o f th e midday
e ye s
w h o is d au bed all ov er w i th ho ly a sh es and w h o is o f a
su n
plea s ed c o u n t enance Pra c ti sing d h ara na th ere fo r a peri o d of
w o ho u r s h e i s n ot b u rn t by re e v en tho u g h h is b o dy en t ers
t
th e re pi t
F r o m th e h ear t t
o
th e middle o f th e eyebro w s
is said to be th e regi o n of v ayu Vay u is h e x ang u lar in s h ape
blac k in c o l o ur and s h ines w i th th e le tt er Y a
Carrying
th e brea th al o ng th e regi o n o f v ay u h e s ho u ld c o n t empla t
e
th e O mni sc ien t as p o s s es s ing f aces o n all s ide s ;
o n I s va ra
w o ho u r s h e en t er s vayu
prac ti s ing d h a rana th e re fo r t
a nd
and th en a kas T h e y o g i n d o es n ot mee t h is dea th th ro u g h
th e f ear o f v ay u
F ro m th e cen tre of th e eye br o w s to
th e to p of th e h ead is s aid to be th e regi o n o f a k as is
circ u lar in s h ape s m o ky in c o l o u r and s h inin g w i th th e
le tte r H a
R ai s ing th e breath al o ng th e regi o n o f akas
h e s ho uld c o n t e m pla t e o n S a d as iva in th e fo ll o wing man
ner as pr o d u cing h appine ss a s o f th e s h ape of bin d u as th e
grea t de v a as h av ing th e sh ape o f ak as a s s h ining like p u re
h ead a s
c ry s t al a s w earing th e ri s ing cre s c en t o f m oo n o n his
h av ing v e f ace s t en h ea d s and th ree eyes as being o f a
plea s ed c o u n tenance a s armed w i th all w eap o n s a s a d o rned w i th
as h av ing U m a ( t
h e g o dde s s ) in o n e h al f of h is
a l l o rnamen t s
h e ca u s es
bo dy a s ready to gran t f avo urs a n d a s th e c a u se of all t
B y prac tising d h arana in th e regi o n of a k as h e o b t ain s
e

'

'

'

'

'

'

T H I R TY M I N O R

200

U PAN I SHAD S

in to th e in teri o r cavi ty of th e h ea d ( o r th r o a t) and w i th th e eyes

in t en t o n th e s p ot be t w een th e eyebr o w s th is is called k h e
C o n t rac ting th e muscle s o f th e neck and placing
c h a r i m u d ra
th e h e a d w i th a rm will o n th e breas t th is is called th e
ban
d
h
a
and
is
a
li
o
n
to
th
e
elep
h
an
t
o f dea th
l
a n d ha ra
a
(
)
j
T h a t band h a by w h ic h prana ies th r o ug h S u sh u mn a is called
Pressing
th
e
h
eel
rmly
agains
t
u d d i a na ba n d h a by th e y o gins
y
th e anus c o n t rac t ing th e anus a nd drawing u p th e ap ana thi s
is said to be yo niba n d h a T h r o ug h m la ba n d h a prana and
ap ana a s w ell as n a da and bind u are uni t ed and gi v e s s u ccess
in y o ga : th ere is n o d o ub t ab ou t th is T o o ne pra c tising in a
re v ers ed manner ( o r o n b oth s ides ) w h ic h des tr o y s all diseases
th e gas tric re is increas ed T h ere fo re a prac ti ti o ner s ho ul d
c o lle c t a large q u an ti ty o f pr o vi si o n s ( fo r ) i f h e t akes a small
quan ti ty o f foo d th e re ( wi thin ) will c o n s u me h is b o dy in a
m o men t
O n th e rs t day h e s ho u ld s t and o n h is h ead wi th th e f ee t
raised u p fo r a m o men t He s ho u ld increa s e th is peri o d grad u al
Wrinkles and greyness o f h air w ill di s appear
l y e v ery day
wi th in th ree m o n th s He w h o p rac tises o nly f o r a peri od o f a
ya ma ( twen ty fo u r min u t e s ) e v ery day c o nq u er s t ime He w h o
prac tise s v a j ro l i bec o mes a y o gin and th e rep o s i to ry o f all si d d hi s
I f th e y o ga s i d d h i s are e v er t
ained h e o nly h as th em
o be a t t
h e p a s t an d th e f u t ure and cer tainly
w i th in h is reac h He kn o w s t
m ov es in th e air He w h o drinks of th e nec t ar th us is rendered
imm o r t
al day by day He s ho uld daily prac tise v a j ro li T h en
i t is c alled a m a r o li T h en h e o b tains th e raj a yo ga and cer
W h en a y o gin f ulls
t
a inly h e d o es n ot mee t w i th o b s t a c les
h is ac ti o n by raj a yo ga th en h e cer t ainly o b t ains di s crimina ti o n
o o bj ec t s
and indi ff erence t
Vi s h nu th e grea t y o gin th e
grand o ne o f grea t a u s teri t ies and th e m o s t e x cellen t Purus h a
i s seen as a lamp i n th e pa th of t r u th
T h at breas t f r o m w h ic h o ne s uckled be fo re ( in h is pre vi o us
birth ) h e n o w pre s se s ( in l ov e ) and o b t ain s pleasure He enj oys
th e same geni t al o rgan f ro m w h ic h h e w a s b o rn be fo re S h e
w ho w a s o n c e his m oth er w ill no w be w i f e and s h e w ho is n o w
wi f e is ( o r will be ) v erily m oth er He w ho is no w f ath er wil l be
,

Y O G A TA VA '

U PAN I SHA D

20 1

ga in so n and h e wh o is n o w s o n will be again f ath er T h us

are th e eg o s o f th is w o rld wan dering in th e w o mb o f bir th and
dea th like a bucke t in th e w h eel o f a w ell and enj oying th e
w o rld s T h ere are th e th ree w o rlds th ree v e d a s th ree
s a nd hy as
( m o rning n oo n and e v ening ) th ree s va ra s ( s o u nds )
th ree agni s and gu nas and all th e s e are placed in th e th ree
le tters ( O M ) He w h o unders t and s th a t w h ic h is inde s tru c t
ible
and is th e meaning of th e th ree ( O M ) by h im a re all th e s e w o rlds
s t ru n g T h is is th e Tru th th e s upreme sea t A s th e smell in
th e o w er a s th e g h ee in th e milk a s th e o il in th e gingelly seed
and a s th e go ld in th e q u ar t z so is th e l otu s si t uat ed in th e h ear t
It
s f ace
is d o w n w ards and i t s s t em up w ard s I t s bi n d u is
s cen t re is si t u a te d manas
d o w n w ards and in it
By th e le tte r A
th e l otu s bec o mes e x panded by th e le tt er U i t bec o m e s spli t (o r
o pened ) by th e le tt er M i t o b tains n ad a and th e a r dha m a t
ra
( ha lf me t re ) is s ilence T h e pers o n engaged in y o ga o b t ains th e
th e s upreme s ea t w h ic h is like a p ure crys t al w h ic h is w i tho u t
par t s and wh ich des t r o ys all sins A s a to rtoi s e draws it
s
h an ds and h ead w i th in i t sel f so d ra w ing in air th us and e x
pelling i t th r o ugh th e nine ho le s o f th e b o dy h e breath es
upward s and fo rwar d s L ike a lamp in an air tight jar w h ic h is
moti o nless s o th a t w h ic h is seen m oti o nless th r o ugh th e pro cess
o f y o ga in th e h eart and w h ic h i s f ree f r o m t urm o il a ft er h a v ing

fr o m th e nine ho les is said to be A t

ma al o ne
a

D HY AN A B I N D U

UP A N I S H A D

0 1

S AM AV E D A
EVE N i f s in sho u ld accumulat e to a m o un t ain e xt ending ov er
At
m any y o janas ( di s t ance ) i t is de s t r o yed by d h ya na y o ga
n o time h a s been fo u n d a de s tr oyer o f s ins like thi s B ijak
sh ara ( seed le tt er ) is th e s u preme bin d u
Na d a ( s piri t ual
s ou nd ) is ab ov e i t W h en th at n a d a ceas es al o ng w i th le tter
th an th e n a d a less is s u preme s t ate T h at y o gin wh o c o n s iders
as th e h igh es t th a t w h i c h is ab ov e n a d a w h ic h is an abat
a h as
all h is d o u b ts des tr oyed I f th e p o in t o f a ha ir be di vided
in to o ne h u ndred tho usand par t s th i s ( n a d a ) is o ne h al f of th at
s till fu r th er di vided ; and w h en ( e v en ) th i s is abso rbed th e y o gin
a tt ains to th e s tainless B ra h man O ne w h o is o f a rm mind
and w i tho u t th e del u si o n (o f s en s u al plea s u res ) and e v er res ting
i n B rah man s ho u ld s e e like th e s tring ( in a r o s ary of bead s ) all
creat u res ( as e xi s ting ) in A t
m a like o d o u r i n o w ers gh ee in
milk o il in gingelly s eeds and g o ld in q u ar t z A gai n j u s t a s th e
o il de p end s f o r i t s mani f e s t a t i o n u p o n gingelly s eed s and o d o ur
up o n o w er s s o d o e s th e P u r u s h a depend fo r it
s e x i s t ence u p o n
th e b o dy b oth e xt ernal and in t ernal T h e tree is w i th part s
and i t s s h ad o w is w i tho u t par ts b u twi t
h and w i tho u t par ts
At
m a e x i s t s e v ery w h ere
T h e o n e a ks h a ra (le tter 0 M ) s ho u ld be c o n templat ed u p o n
P rt
h ivi agni
a s B ra h m an by all w h o a s pire fo r eman c ipa t i o n

a
s e ( are abs o rbed
and
B
ra
h
m
all
th
e
w
h
en
k
ra
u
h
a
b
A
e
a
v
h
d
)
rg
h e s d o f m dit
ion
at
T h e U p n i h d of t
h e h a rt
Of t
,

ee

T H I R TY

204

I IN OR

U PAN I SHA D S

s o und un til i t ceas es c o mple t ely T hose wh o l oo k upo n

O il as o f th e fo rm o f Hamsa s taying in all s h ining like cro re s
o f s un s being al o ne s t aying in ga m a a m a ( e v er g o ing and c o m
g
ing ) and being de vo id of m ot i o na t
las t s u c h pers o ns are fr e ed
f ro m sin T h a t manas wh ic h is th e au tho r o f th e ac ti o ns ( vi a )
creati o n preser v ati o n and des t ruc ti o n o f th e th ree w o rlds is
i
th
en
abs
o
rbed
)
(
( n th e supreme O ne ) T h a t is th e h igh es t s ta te
o f Vish nu
O mkara

Th e l ot us of th e h ear t h as eig ht pe t als and th irty t w o la

men t s T h e sun is in it
s mids t : th e m oo n is in th e middle o f
he s u n
A gni is in th e middle of th e m oo n : th e p ra bha
t
( sp iri t ual lig ht) is in th e middle o f agni P i th a ( s eat o r cen t re ) is
O ne s ho uld
in th e mi d s t o f p ra bh a being s e tin di v erse gems
medi t at e up o n th e s ta inle s s Lo rd Vas u d e v a as being ( sea t ed )
up o n th e cen tr e of P i th a as h aving S ri va t
sa
( black mar k )
u bh a
and K a u s t
( garland of gem s ) o n h is c h es t and as ad o rned
wi th gems and pearl s resembling p u re crys t al in lus tre and as
resembling cro res of m oo ns in brig h t
ness He s ho uld medi t a t e
up o n M ah a Vis h nu as ab ov e o r in th e fo ll o wing manner ( Th at
is ) h e s hou ld medi t at e wi th inspira ti o n ( of brea th ) up o n M ah a
Vis h nu as resembling th e at
as i o w er and as s ta ying in th e
seat o f nav el w i th fo ur h ands ; th en w i th res t rain t o f breath h e
s ho uld medi t a te in th e h ear t up o n B ra h m a th e Grand fa th er
as being o n th e l ot us w i th th e gaura ( pale red ) c o l o ur o f gem s and
h aving fo u r f aces : th en th r o u gh e x pira ti o n h e s ho uld medi ta te
up o n th e th ree eyed S i v a be t ween th e t
w o eyebr o ws s h ining like
th e pure crys tal being s t ai nles s des tr oying all sin s being in th a t
wh ic h is like th e l otu s f acing d o w n w i th i t
s o w er ( o r f ace ) bel o w
and th e s t alk ab ov e o r like th e o wer of a plan t ain t ree being
o f th e fo rm o f all Ve d as c o n t aining o ne h undred pe t al s and o n e
h undred leav e s and h aving th e pericarp f ull e x panded Th ere
h e s ho u ld medi t at e up o n th e s u n th e m oo n and th e a gni o ne
ab ov e an oth er Pas sing ab ov e th r o ug h th e l ot us w h ic h h as th e
b r ig ht ness o f th e s u n m oo n and agni and t aking i t s E ri m b i j a
( le tte r ) o n e le a d s h is A m a rmly He is th e kn o wer of Ve d as
Th b la c k m k o n t
h b a st
n d ing f
m l p a k rt
i nd t
h ga l n d f
st
t
he
l m nt
s
-

'

'

ve e e

ar

re

or

r a

or

205

-U P A N I S H A
H
Y
I
N
A
N
B
I
u
p
n
n

kn o w s th e th ree sea t s th e th ree m at

ras th e th ree B rah mas
t
h e th ree a k sha ra s ( le tters ) and th e th ree m e t
res ass oc ia te d w i th
t
h e a rd h a m a t
ra
He wh o kn o ws th at w h ic h is ab ov e bin d u
n ad a and kal a as u nin t erru p t ed as th e o w o f o il and ( re s o u nd
ing) a s l o ng as th e so und o f a bell th a t man is a kn o w er of th e
Ve d as Jus t as a man w o u ld d raw u p ( w i th his m o u th ) th e
w a te r th r o ug h th e ( p o res o f th e ) l ot us s t alk s o th e y o gin t reading
th e pa th o f y o ga s ho uld draw up th e breath Having made th e
l ot us sh ea th o f th e fo rm o f a rd ha m a r a o ne s ho uld draw up th e
brea th th r o ugh th e s t alk ( of th e n a dis S u sh u mna I d a and
Pi ngal a) and abs o rb i t in th e middle o f th e eyebr o w s He
th a t th e middle of th e eyebr o w s in th e fo re h ead
s ho u ld kn o w
w h ic h is als o th e r oot o f th e n o se i s th e sea t o f n ec t ar T h a t is
he grea t place o f B ra h man
t
P o s t ure s res t rain t o f breath subj u gat i o n o f th e senses
d h a rana d h y a na and sam ad h i are th e si x p art s o f y o ga T h ere
are as many p o s t ures as th ere are liv ing crea t ures and M ah es
v ara ( th e grea t Lo rd ) kn o ws th eir dis ting u is h ing f eat u res
Si dd h a b h a d ra sim h a and p ad ma are th e fo ur ( c h ie f ) p o s t ures
M ula dhara is th e rs t c h akra
h ana is th e sec o nd
S vad his h t
Be t w een th ese t
wo is said to b e th e sea t o f y o ni ( perine u m )
h av ing th e fo rm of K a ma ( G o d o f l ov e ) In th e A d h a ra o f th e
a n us
th ere i s th e l ot us o f fo ur pe t als In i t s mids t is said
In
t
o be th e y o ni called K a ma and w o rs h ipped by th e si dd h as
th e mid s t o f th e y o ni is th e L i nga f acing th e wes t and spli t at
i t s h ead like th e gem
He w h o kn o w s th is is a kn o w er o f
th e Ve d as A fo u r sided gure is si t ua t ed ab ov e agni and
bel o w th e geni t al o rgan of th e fo rm o f m o l t en g o ld and s h ining
li ke s t reaks o f light ning Prana is w i th i t s s v a ( o w n) s o und
h ana a s i t s a d his h t
h aving S vadhish t
h a n a ( sea t ) ( o r since s v a
o r pra na ari s es f r o m i t )
Th e c h akra S vad hish t
h a na is sp o ken
of
as th e geni tal o rgan i t self T h e ch akra in th e sp h ere
o f th e na v el is called M a ni ra ka
i
s pierced
since
th
e
b
o
dy
p
t h ro ugh by v ayu like manis ( ge ms ) by s tring T h e j i v a
ac ti o ns by it
o
s pas t v irt u o us and sin f ul karmas
( eg o ) urged t
w h irl s ab o u t in th is great c h akra o f twel v e sp o kes s o l o ng a s i t
I n ot
h p la c e s iti t
en
w ho

'

er

20 6

TH I e

UPA N I SHAD S

I I KO R

h e geni t al o rgan and

n ot grasp th e t ru th A b ov e t
bel o w th e nav el is kan d a o f th e s h ape o f a bird s egg T h ere
w o tho u sand in n u mber
ari s e ( fr o m i t ) n a dis se v en ty t
O f th ese
se v en ty t
w o are generally kn o w n
O f th e s e th e c h ie f o ne s
are ten an d carry th e pranas I d a Pi ngal a S u sh u m n a Gand h a ri
ij ihva P sh a Y a s a s vini A l a m bu sa K u h u b and S a nkh in i a re
H a st
T h is c h ak ra of th e n adis s ho uld e v er be kn o wn
said to be th e t en
by th e y o gins T h e th ree n a di s Ida Pi ngala and S u sh u m na are
said t
as m oo n sun
o carry pr ana al w ay s and h av e as th eir d e v a t
and agni
I d a is o n th e le ft s ide and Pi ngal a o n th e rig ht side
w h ile th e S u s h u m na is i n th e middle T h ese th ree are kn o w n
be th e path s o f prana Prana A p ana Sa ma na U d ana and
t
o
a
Vy ana ; Naga K a rma K rka ra D e v a d a t
and D ha n a j a ya ;
t
and las t v e Naga
o f th ese th e rs t v e are called pr a nas e t c
e t c are called v ay u s ( o r s u b pra nas ) A ll th e s e are si t u at ed
u sand n a di s
o
r
run
al
o
ng
th
e
tho
being
in
th
e
fo
rm
of
o
n
e
(
)
(
)
(o r pr o d u cing ) li f e Ji va w hi c h is u nder th e in u en c e o f prana
and apa na g o es u p and d o wn J i va o n acc o u n t o f i t s e v er
m ov ing by th e le ft and right pa th s is n ot visible Jus t as a ball
s tr u c k d o wn ( o n th e ear th ) wi th th e ba t o f th e h and
springs u p so j i v a e v er to ssed by pr a na and ap ana is ne v er
a t res t He is kn o w er o f y o ga w h o kn o w s th a t pra na al w ays
draw s i tsel f f ro m ap a na and ap ana dra w s i t sel f f ro m pra na
like a bi rd ( d ra wing i t s el f f ro m a nd ye t n ot f reeing i t sel f ) f r o m
th e s tring ( t
o w h i c h i t is t ied )
T h e j i v a c o mes o u tw i th th e le tt er H a and ge ts in again
h a man t
wi th th e le tte r 8 a T h u s j i v a al w ay s u tt ers t
ra Ham
sa
Hamsa
Th e j i v a al w ays u tte rs th e m an t
ra t w en ty
o n e tho u sand and s ix h u ndred t ime s in o n e day and nig ht
T h is
is called A j ap a G aya r i and is e v er th e bes to w er o f nirv ana t
o
th e y o gin s T h r o u g h it
s v ery tho u g ht man i s f reed f r o m s ins
N ei th er in th e pas t n o r in th e f u tu re is th ere a science equal t
o
th i s a j apa equal to th i s o r a meri to ri o us ac t i o n eq u al to th is Para
m e s va r i ( vi z ku nd a l in i s ak t
i ) s leeps s h u tting w i th h er m o u th
th at d oo r w h ic h l ead s t
B eing
o th e de c ayles s B ra h ma ho le
ar o u sed by th e c o n t ac t of agni w i th manas and pra na sh e t
a ke s
th e fo rm o f a needle and pier c e s u p th ro ug h S u shu m n a T h o

d o es

208

TH I RTY

M I N O R U PAN I SHA D S

th e s i d d h as He w ho se hole ( o r passage ) abov e th e u v ula is cl o sed

t
wi
th
th
e
o ngu e backwards ) by means O f kh e ch a ri mu d ra
(
ne v er l o ses h is virili ty e v en w h en e m br a ced by a l ov ely w o man
W h ere is th e f ear of death s o l o ng as th e bin d u ( virili ty ) s t
ays
B in d u d o e s n ot g o o u tOf th e b o dy s o l o ng
i n th e b o dy
as
th e kh e c ha ri m u d ra is p rac tise d ( Ev en ) wh en bin d u co mes
o
d ow n t
th e sp h ere o f th e perine u m i t g o es u p being
pre v en ted and for ced u p by vi o len t e ffo r t th r o u g h yo nimu d ra
Th i s bi n d u is t w ofo ld wh i t
e and red T h e w h i te o ne is c alled
s ukla and th e red o ne is said t
o c o n t ain muc h raja s
Th e
rajas wh ic h s tays in y o ni is like th e co l o ur o f a c o ral T h e bin d u
st
ays in th e sea t o f th e geni t al o rgans T h e u ni o n o f th ese t w o
B in d u is s iv a and raj as is s akt
i B in d u is th e
is v ery rare
m oo n and raj a s is th e s u n T h ro u g h th e u ni o n Of th e s e t
w o is
atta ined th e h ig h es t b o dy ; wh en raj as is r o u sed up by agi t ating
th e s ak t i th ro ug h v ayu w h ic h uni t es wi th th e s u n th en ce is
pr o duced th e di vine fo rm S ukla being uni ted wi th th e m oo n
and raj a s wi th th e s u n h e is a kn o wer O f y o ga w ho kn o w s th e
wo
pr o per mi xt ure o f th ese t
Th e cleansing Of th e accumu la te d
re fuse th e unicat i o n Of th e s u n and th e m oo n and th e co m
ra
m
h
a
m
u
a
l
drying
f
th
e
rasas
essences
th
is
i
s
called
t
e
o
e
d
(
)
p
Placing th e c h in o n th e breas t pre ssing th e an u s by means of
th e le fth eel and se i z ing ( th e to e o f) th e e xtended right leg by
th e t
wo h ands o n e s ho ul d ll h is belly ( w i th air ) and s ho u ld
T h is is called ma h am u d ra th e des t r o yer Of th e
s l o wly e xh ale
s ins Of men
he
N o w I sh all gi v e a de s crip ti o n o f A t
m
I n th e s eat O f t
h eart is a l o t
us Of eig ht pe t al s In it
s cen t re is j i v a m a o f
th e fo rm of jy o t
is and at
o mic in size m oving in a circular line
In i t is l o ca te d e v ery thing I t kn o ws e v ery th ing I t d o es
o
e v eryt
hing I t d oes all th e se ac ti o ns att ribu t
ing e v ery th ing t
am
th
inking
I
d
o
I
enj
o
y
I
am
h
appy
I
it
s o w n po wer
)
(
m is erable I am blind I am lame I am deaf I am mu te I am
l ea n I am s to u t e tc Wh en i t res ts o n th e eas ter n pe tal w h ic h
o
is Of s v e t a ( w h i te ) c o l o u r th en i t h as a mind ( o r is inclin ed ) t
u th
o
n
h
arma
wi
th
b
h
ak
i
de
vot
i
o
n
W
h
en
i
t
res
t
s
th
e
s
o
)
(
d
a ( bl oo d co l o ur ) th en i t is inclined
e a s t ern pe t al w h ic h is o f ra kt
.

'

'

209

H
Y
A
N
A
BI
N
U
D U P AN I S H A I)
D

tsleep and laziness

Wh en i t res ts o n th e s o u th ern pe t al w h ic h
is o f krs h na ( black ) c o l o ur th en i t i s inclined to h a t e and
anger Wh en i t res ts o n th e s o u th w es tern pe tal w h ic h
is of n i la ( blue ) c o l o u r th en i t ge t s desire fo r sin fu l o r h arm f u l
ac ti o n s Wh en i t re s t s o n th e we s t ern pe ta l w h ic h is of crys t al
c ol o u r th en i t is in c lined to irt and am u s e W h en i t re s t s o n th e
n o r th w e s tern pe t al w h ic h is O f ruby c o l o u r th en i t h a s a mind to
walk r ov e and h av e v a ira gya ( o r be indi ff eren t) W h en i t
res t s o n th e n o r th ern pe t al w h ic h is p i t
a ( yell o w ) c ol o ur th en
i t is in c li ned to be h appy and t
W h en i t res t s o n
o b e l ov ing
th e n o rth eas t ern pe t al w hic h is of v a id fi rya ( lapis laz u li )
c o l o ur th en i t is inclined to amas sing m o ney c h ari ty and
passi o n W h en i t s t ays in th e in t ers pace be t w een a n y t
wo
pe tals th en i t ge t s th e w rath ari s ing f r o m disea s es gener
a ted th r o u g h ( th e di s tu rbance O f th e equ i librium O f) v ay u
bile and p h legm ( in th e b o dy ) Wh en i t s t ays in th e
middle th en i t kn o ws e v ery th ing s ing s dance s s peak s and is
bli s s fu l Wh en th e eye is pained ( aft er a day s w o rk ) th en in
s
o rder to rem ov e ( it
) pain i t makes rs t a c irc u lar line and
th e middle Th e rs t line is O f th e c o l o u r O f ba n d h ka
s i nks in
o w er ( B as sia) T h en is th e s tat e Of s leep In th e middle O f
th e s tat e of s leep i s th e s tat e of dream I n th e middle of th e
s ta t e o f dream i t e x periences th e ideas of percep ti o n Ve d as
in f erence
p o ss ibili ty ( s acred ) w o r d s
e tc
Th en th ere
ari s es muc h f atig u e In o rder to rem ov e th is fa tig u e i t cir
cles th e s ec o nd line a nd s inks in th e middle T h e sec o nd is o f
th e c o l o u r Of ( th e inse c t ) I nd ra go pa ( O f red o r w hi t e c o l o u r )
T h en c o mes th e s ta t e O f dreamle ss s leep
D u ring th e dreamle s s sleep i t h a s o nly th e tho ug ht c o n
Th i s s t at e is
e d wi th P a r a m e s va ra ( th e h ig h e s t Lo rd ) al o ne
ne c t
Of th e nat ure Of e t ernal w i s d o m A fter w ard s i t a tt ains th e natu re
Of th e h ig h e s t Lo rd ( P a ra m e s va ra ) T h en i t make s a r o und o f
th e th ird c ircl e and s inks in th e m iddle Th e th ird circ le is o f
th e c o l o u r of p a d m a ra ga ( ruby ) T h en c o mes th e s t a t e o f t
u rya
n
u rya th ere is o nly th e
th
e
fo
r
th
c onnec ti o n Of Para
I
u
t
)
(
Th en o ne
ma
I ta tt ain s th e nat u re of e t ernal w i s d o m
m at
s ho u ld gradually a tt ain th e quiescence o f bu d d h i wi th
o

27

2 10

U PAN I S HADS

THI RTY I II N O R

el f c o n tr o l Placing th e manas in A m a o ne s ho uld th ink Of

n oth ing el s e T h en cau s ing th e u ni o n o f prana and ap a na h e
he
c o ncen t ra t es h i s aim up o n th e w ho le uni v erse being o f t
it
a ( vi z
u ryat
ma T h en c o mes th e s t a t e o f t
tha t
n a t ure o f A t
s ta t e bey o nd th e fo urth ) Th en e v ery th ing appea rs as bl iss
He is bey o nd th e pairs ( of h appiness and pa ins
He s t ay s
he
h ere as l ong as h e s ho u ld wear his b o dy Th en h e a ttains t
natu re o f P a ra m at
m a and a tt ains emancipa ti o n th ro ugh th is
mean s T h is al o ne is th e means Of kn o wing At
ma
W h en vayu ( breath ) w h ic h en t ers th e grea t ho le a s s o c ia t
e d wi th a h all w h ere fo ur r o ads mee t ge ts in to th e h al f of
th e well plac ed t riangle th en is A chyu t
a ( th e indes t r u c t ible )
seen A b ov e th e afo resaid t riangle o ne s ho uld medi t at e o n t
he
h ivi e tc a s als o o n
v e b i j a ( s eed ) le tters o f ( th e elemen ts ) p rt
th e v e pra nas th e c o l o ur Of th e b i j as and th eir p o si ti o n Th e
le tt er at is th e b i j a o f prana and resemble s t
h e blue cl o ud
T h e le tt er 1 is th e b ij a o f agni is o f ap ana and resembles t
he
T h e le tt er as is th e b i j a of p r hiv i is o f vy ana and resem
su n
bles ba nd h ka o w er T h e le tter a is th e b i j a Of j i v a ( o r v ayu ) is
Of ud ana and is o f th e c o l o ur o f th e c o u c h T h e le tte r a is t
he
b i j a o f akas is o f sam ana and is O f th e c ol o ur o f crys tal Prana
s tays in th e h ear t nav el n o se ear foot nger and oth er plac es
w o tho u sand n a di s s ta ys in th e
t rav els th r o ug h th e se v en ty t
t wen ty eight cr o res O f h air p o res and is ye t th e same e v ery w h ere
I t is th at wh ic h is called j i v a O ne sho uld per fo rm th e th ree
e x pira ti o n e tc w i th a rm w ill an d grea t co n t ro l : and draw ing
in e v ery th ing ( w i th th e breath ) in sl o w degree s h e s ho uld bind
prana and apana in th e ca v e o f th e l ot u s o f th e h ear t and u tte r
pra nav a h aving c o n t rac t ed h is th ro at and th e geni t al o rgan
o th e h ead ) is th e S u sh u m n a resembling th e
F r o m th e M lad ha ra ( t
s h ining th re ad o f th e l ot us T h e n ad a is l o ca ted in th e Vi na da nd a
( spinal c o lumn ) th a t s o und f ro m i t s middle re s embles ( th a t o f)
th e c o nch e t c Wh en i t g o es t
o
th e ho le o f th e a kas i t
re s embles th at o f th e peac o ck In th e middle o f th e cav e Of th e
s

'

'

The re

se e ms

tb om m i t
ak
o

e s

t o igina l

i n he

H A M S A UP A N I S H A D

Ol

'

S U K L A YA JURV E D A
'

GAU TAMA addre s sed S a n a t

k u m ara th us : O Lo rd tho u art th e
kn o w er Of all d h armas and ar t w ell v ersed in all S as t
ras pray
te ll me th e means by w h ic h I m a y o b tain a kn o wledge O f B rah ma
ku m a ra replied th us :
v i d y a S a na t
i
Hear O Gau t
ama th a t T a t
t
v a as ex p o unded by P a rv at
aft er inquiring in to all d h armas and ascert aining S i v a s O pini o n
T h is t reatise o n th e nat ure o f Hamsa w h ic h gi v es th e frui t o f
bliss and s al v ati o n and w h ic h is like a t reasure to th e y o gin is
o th e
( a ) v ery my s tic ( science ) and s ho u ld n ot be re v ealed ( t
public )

N o w w e s h all e x plain th e t rue nat ure o f Hamsa and Para

m a h a m sa fo r th e bene t Of a bra h m a c h arin ( a s eeker a ft er
B rah man o r celibat e ) w ho h as his de s ires under c o n t rol is
de vot ed to h is guru and always c o n t emplat es ( as ) Hamsa and
realises th u s : I t ( Hamsa ) is permeating all b o di es like re ( o r
h ea t ) in all kinds o f w oo d o r O il in all kinds Of gingelly seeds
Having kn o wn ( I t ) th us o n e d o es n ot mee t w i th dea th
Hav ing c o n t rac t ed th e anus ( wi th th e h eels pres s ed agains t
i t ) h av ing raised th e v ay u ( brea th ) fr o m ( M a la) A d h a ra
Th i w o d H m
i v y m y sti o
nd h
m nifo l d m ning a c
ntt
n d p o in t
It
i
mp o d of H m ( Ah m ) nd S ( h )
s
c o d in g td iff
I ( m) t
h t I n ith igh t n iti K al h m ( P
w hi h m n
b h m n ) I ti l o B h m a wh n h h H m ( w n )
h
v hi l
t
h
i on of Pr a
i
H m v ah n Wh n H m w hi h i t
m nif tt
p p lie d
t
o t
h
h m n b t
h w
h H nd t
wit
h 8 It
wi t
sa i d t x h l
o i nh l
i s l o ca ll d Aj p a G ay t
i
Th d i
nt h k
of t
ho t
h t
bov t
h
n
in t
h ge n it
a ls
h
h h d
n a v l h e a rt nd t
h ro tbe t
w n t
y b ow s n d in t
,

e re

ea

ra

sa

e re

s co

ra

sa

a r

o e

a re

se

sa

a e

se ,

ea

or

or s

as

sa

or

na

es a

a ra

c e or

s a

a.

a e

a a

ra s

as

as

es

us a

se

rea

er

er

s a

s a s

a s

sa

se

ee

e e

a re

e a

u s,

ea

B A M SA -

U PA N I SHA D

2 13

n
a
h
h
a
hi
s
t
a
S
c
h
akra
h
a
v
ing
m
ade
circui
t
th
rice
r
o
und
v
d
)
(
h av ing g o ne t
a
h
a
v
ing
o M a ni ra k a h a v ing cr o s sed A n aba t
p
co n tr o lled Prana in Vis u dd hi and th en h aving reac h ed Aj ri a o n e
c o n t e m pla t es in B ra hm a ra nd hra ( in th e h ead ) and h av ing
r as c o gnises (his
m edi t a t ed th ere al w ays I am o f th ree m at
Sel f) and bec o me s fo rmless Th e S is u a ( penis ) h a s t w o sides
ra m a ha m sa
P
a
le
ft
and
rig
ht
f
r
o
m
h
ead
to
foot
T
h
is
is
th
a
t
)
(
( Supreme Hamsa o r Hig h er Sel f ) h av ing th e resplendence Of
cro res Of suns and by w ho m all th is w o rld is perv aded

I t ( th is Ham s a w h ic h ha s bu d d h i as v e h icle ) h as eig ht

fo ld v rt
t
i
( Wh en i t is ) in th e ea s t ern pe t al th ere is th e
inclinat i o n (in a p e rs o n ) to vir t u o us ac t i o ns in th e s o u th eas t ern
pe t al th ere arise sleep laziness e tc in th e s o u th ern th ere is th e
inclina ti o n to cruel ty in th e s o u th w e s t ern th ere is th e inclina
ti o n to sins ; in th e w e s t ern th ere is th e inclinati o n to sensual
sp o rt ; in th e n o r th wes t ern th ere ari s e th e de s ire o f w alking
and oth ers ; in th e n o r th ern th ere arises th e desire Of l u s t in th e
n o r th ea s t ern th ere arises th e desire O f amassi n g m o ney in th e
middle ( o r th e in t erspaces be tw een th e pe t al s ) th ere is th e in
In th e lamen t ( of th e l ot us )
d i e r e n c e to ma t erial plea s ures
th ere ari s es th e w aking s t a t e in th e pericarp th ere ari s es
th e s va p n a ( dreaming s t at e ) in th e b ij a ( s eed o f pericarp )
th ere ari s es th e s u sh u pt
i ( dreamle s s sleeping s t a t e ) w h en leav
ing th e l ot us th ere is th e t
fo
ur
th
s
t
a
t
e
W
h
en
Hamsa
is
u rya
)
(
ab s o rbe d in N a d a ( spiri tu al s o und ) th e s t at e bey o nd th e fo u r th
is reac h ed
N a d a ( w h ic h is a t th e end o f s o und and bey o nd
s pee c h and mind ) is like a pure crys t al e xt ending f r o m ( M a la )
A dh ara to B ra h m a r a n d hra I t is th at w h ic h is sp o ken of as
B ra h m a and P a r a m a t
ma
r i i s gi v en )
( Here th e per fo rmance Of A j ap a G aya t
N o w Ham s a is th e rs h i th e me tre is A vya k t
ri
a Gaya t
he
P a ra m a ha m s a is th e d e v at
a ( o r presiding dei ty ) Ham is t
b i j a S a is th e s ak t i ; S o h am is th e k i la ka T h u s th ere a re
td in t
h C l
Thi i om it
m ingly m k n n h re
t
io n n d
t dit
Thi i h w omm ntt
o xp l in
h
Th i f tt
l in t
m i n N a a da
h d iff
nt
h h
t Vd t
p t
n d D hy an bi nd
P a i aj k
U p ni h d
h
Kil k m n w d g
In t
h Aj p a m n t H m
o h m S o h m is t
w d g tw h i h t
h w h o l m nt i fa st
n d
,

'

r vr

re e rs

a c

ea

cu

a e

r e

ra

es

se

o se

s.

ea r

e a s

se e

e re

e sa

s.

ra

sa s
-

2 14
six

M INOR

TH I RT Y

UP AN I BH A D B

Th ere are 21 600 H a m s a s ( o r brea th s ) in a day and nig ht

o)
S u rya S o ma Nira j a n a ( th e s t ainless ) and
( Salu t a ti o n t
Nirabh as a ( th e u nive rse le s s ) A j ap a m an ra ( M ay ) th e b od il e s s
and s ub tle o ne g u ide ( o r ill u minat e my unders tanding ) Va u sh a t
t
o A gni S o ma T h en A n
n
a n asa s oc cur o r s ho uld
a
and
a
s
a
s
K
a
r
(
g y
y
be perfo rm e d after th e man t
ras a s th ey are perfo rmed be fo re th e
man ras ) in th e h ear t and oth er ( sea t s ) Hav i n g d o ne s o o ne
s ho uld c o n t emplat e up o n Ha ms a a s th e At
m a in h is h ear t A gni
and S o ma are i t s w ing s ( right
and le ft side s ) O m kara is it
s h ead
U kara and bindu are th e th ree eyes and face respec ti v ely ;
ha t
a (or
R u d ra and R u d r ani ( o r R udra s w i fe ) are th e f ee t ka n t
th e realisa ti o n Of th e o nenes s O f j i v at
ma o r Hamsa th e l o w er
s el f w i th P a ra m at
ma o r P a ra m a h a m s a th e Hig h er Sel f ) is d o ne
wo w ays ( sa m p ra j ii at
in t
a)
a
and a s a m pra j at

A fter th at U n m a n i is th e end Of th e A japa ( mant

ra)
Having th u s reec ted up o n mana s by means o f th is ( Ham s a)
o n e h ears N ad a a f t
er th e u tt ering o f th is j apa ( man t
ra ) a cro re
e n kinds
Of times I t ( Nad a ) is ( begun to be h eard as ) O f t
Th e rs t is c h ini ( like th e s o und o f th at w o rd ) ; th e sec o nd is
c hini c hi ni th e third is th e s o und o f bell ; th e fo ur th is th at o f
c o nc h ; th e fth is th at o f t
th e si xth is th a t s o und
a nt
ri ( lu t e )
Of t
a l a ( cymbals ) th e se v en th is th a t o f u t e ; th e eig hth is th a t
Of b h eri ( drum ) th e nin th is th a t o f m rda nga ( d o uble drum ) and
th e te n th is th at o f cl o uds ( vi a th under ) He may e xperience
th e te n th wi tho u t t
he r s t nine s o unds ( th ro ugh th e i ni tiat i o n Of
.

omm tt
o gi v t
bl
h t

O ne c
en a
Pri na : 6 Prana s , o n e

di

es

a nd

60

na

na

d is

t
h

fo r
,

b
nigh t
60

us

a nd

day

o ne

re a

t
h m k
a

on e

t t
od
S om y
ht
t b o dy t h d
h
o t
h t
tl
t df
to of t
fo m d
tod
o td tt
tt
h tt
ht t
h m b t o d tt h
h d tt h of t
h d
htl t k v
mo
m by l g t g o d t
t
d
l
h d ov
ot
h
Th
o
d
g
t
t
ft t o
H S om moo
ht
to of Aj m t h h foll o
h h
h
o of t l o
h gh
t m bl m of t
td t
t ttof
lv
t
Th
h g id
d t
t
h
b o d il
bt
l
t
h
itm
A i ttn d
o igin l i A t S k h m m P
ch d y at
h D ivi
w it
he y
y ommo l y n w in
ht
h t
w
t
Th t
y
h
m pl t
h n bj t
d nd t
dl
io n wi t
Co t
wh
m n i ta ns n d d
t bo v m n
A t

he
is w i
a a , N ira j a n aya , N ira bh as ay a I
T h e w r s a re : S ry aya ,
u c e , ma ,
re
h
e
i
f
e re n p a ce s in he
a
e s e w rd s
n u n c ia i n
ro
p
a o
o
he
w r Is p i n e
rs
Th e
A nga ny asa s a n d K a ra n y asa s a re pe r r e
he
a ir
ir , o h e
he
a nd
he
ead ,
h e se c n ,
o
he
u
ea r w i
he
he n e s r u n
c irc in
a d e
ur ) i s
h e a s , a a a c ha ( a r
Wi
ea
r
on a a in
i
s p r ce ss i s ca rri e
er
er an
i
i
n
o
n
e
a
n
rc
a
h
e
n
n
d
a
c
e
g
h
a
n) I s
a (
e re
ws
a pa
a n ra w i c
a
e r h e p r n u n c ia i n
er
wer a nd i
he
h e u ni n
e
wi
is u n i e
U m a o r he e
w ic
o n e n e ss
S ry a o r S u n i s h e c a u se r O f h e s a e
Se e s
3

s a

s,

a nu

r e e

n e

s a e a

ea n s

e s a re

as or

o e

e ss,

ra

ec

en

an

e.

es c

as

u se

ess o n e .

e s ee

a s see
a

su

ce

ne e

e.

AM RTA N AD A UP A N I S H AD
-

OF

K RS H N A Y A J U R VE D A
-

wise h aving s tu died th e S a s t

ras and reec t ed o n t
he m
again and again and h a v ing c o me to kn o w B rah man s ho u ld
aband o n th em all like a re bra n d Hav ing a s c ended th e car O f
O m w i th Vi sh nu ( th e Hig h er Sel f ) a s th e ch ari ot eer o ne w is h
ing to g o to th e seat Of B ra h mal o ka in t e nt o n th e w o rsh ip of
R u d ra s ho u ld g o in th e c h ari ot s o l o ng a s h e can g o T h en
aband o ning th e car h e reac h e s th e place Of th e Lo rd of th e car
Hav ing gi v en u p m a t
ra li nga and pada h e a ttain s th e
sub tle pad a ( s ea t o r w o rd ) wi tho u t vo w els o r c o n s o nan t s by
mean s o f th e le tt er M w i tho u t th e s v ara ( accen t) T h a t is
called p ra t
a
h
a
ra
w
h
en
o
ne
merely
th
inks
O f th e v e O bj ec ts Of
y
a s als o th e v ery uns t eady mind as
sense suc h as s o u nd e t c
a
h
a
ra
s u bj uga t i o n
th e rein s Of A t
m a P ra t
Of
th
e
s
enses
(
y
)
dh y a na ( c o n t emplati o n ) pr a nay ama ( c o n tr o l of breath ) d h a rana
a
a
c
o
n
cen
t
ra
t
i
o
n
t
rka
and
sam
d
h
i
are
said
to
be
th
e
i
s
x
)
(
par ts Of y o ga J u s t as th e imp u ri tie s O f m o u n t ain mineral s are
burn t by th e bl o wer s o th e s tains c o mmi tt ed by th e o rgans are
burned by c h e c king prana T h ro ugh pra n aya mas s ho uld be
burn t th e s tains th r o u g h d h a rana th e s ins th ro u g h p ra t
a
h
a
ra
y
in g of N ad ( p i i t l
U p ni h d t t
o n d ) w h i h i A m rt
Th
t
H Pa
h y p o d N ad w it
h in d w it
ho t
p o k n of
(n t)
id t b
h
t
bt
l
g o n d ot
h m i o o m ic b o di s I tl o
I ti
i gn
m
h m
It
i
i d t be t
o o m i bo d i of Vi at t
It
m n wo d
c
l t
t
a k i i t
i on t
h i l i t
od d n w ly I tm n t
x m in
In t
h
h m i n d b in g t
t td t bj t
s
nd k no w in g t
ha tidd hi
i m p di
ion of t
t
m n tt
o p og
'

TH E

ec a r
9

e re

sa

ea ns s

re a

n a s a re s

e,

su

as

ua

ss a

s u

u ce

er

an

cr

a s

s sa

c s

a cr

es

ea

s a

or

e r.

c a ss

re ss .

ca

ra c e

o O

n r

ec

u ce

ea

s a re

2 17

AM RTAN AnA - UPAN I S HA I;

th e ( bad ) ass o ciat i on s ; and th r o ug h d h y ana th e go dless

quali ties
Hav ing des tro yed th e sins o ne s ho u ld th ink Of
R u chira
( th e s h ining ) R u c hira ( cessa t i o n ) e xpirati o n and
inspira ti o n th ese th ree are pra n ay ama Of ( re ch a ka p u raka and
ku m bh a ka ) e x pira ti o n inspirat i o n and ces s a ti o n Of brea th
That
is called ( o ne ) pr anay ama w h en o ne repea t s wi th a pro l onged
is
( o r el o nga t ed ) brea th th ree t ime s th e G aya r i wi th i t s vyahrt
and Pranav a ( be fo re i t) al o ng wi th th e s i m s ( th e h ead )
j o ining a ft er i t
R aising u p th e vay u f ro m th e ak a s
( regi o n via th e h ear t ) and making th e b o dy vo id ( of v ayu )
and e m p ty and uni ting ( th e s o u l ) to th e s tat e Of vo id is
called re cha k a ( e x pira ti on ) T h a t is called p u raka (inspirati o n )
w h en o ne t akes in vayu as a man w o u ld t ake wa ter in to his
m o u th th r o ug h th e l ot us s talk
T h a t is called ku m bha k a
cessa
t
i
o
n
of
brea
th
w
h
en
th
ere
is
n
o
e
x
pira
t
i
o
n
o r inspira t i o n
)
(
and th e b o dy is m oti o nless remaining s till in o n e s t a t e T h en
h e sees fo rms like th e blind h ears s o u nds like th e deaf and sees
th e b o dy like w oo d T h is is th e c h arac t eris tic o f o ne th a t h as
a tt ained muc h quiescence T h a t is called d h arana w h en th e
wise man regards th e m ind a s s a nka lp a and merging sa nka lp a in to
At
m a c o n t emplat es up o n h is A t
m a ( al o ne ) T h at is called
rka
w
h
en
makes
in
f
erence
w
h
ic
h
d
o
es
n
ot
c
o
nic
t
wi
th
n
e
o
a
t
th e Ve d as T h at is called sam a d h i in w h ic h o ne o n attaining
i t th inks ( all ) equal
Sea ting h imsel f o n th e gro und o n a seat of kus a gras s w h ich
is pleasan t and de vo id Of all e v ils h av ing pr ot ec t ed h imsel f
men t ally ( fr o m all ev il inuences ) u tt ering rat
h a mandala
assuming ei th er pa d ma s v ast
ika o r b h a d ra p o s ture o r any oth er
w h ic h can be prac tised easily f acing th e n o rth and cl o sing th e
n o s tril wi th th e th u mb o ne s ho uld inspire th r o ug h th e oth er
n o s t ri l and re t ain brea th inside and preserv e th e A gni (re ) Th en
h e sho uld th ink o f th e s o und ( O m ) al o ne O m th e o n e le tt er is
B rah man O m s ho uld no t
be brea th ed o u t T h r o ugh th is di v ine
man ra ( O m ) i t sho ul d be d o ne many times t
o rid h imsel f o f
h e h e a d is O m A p e t
i s re B h h B h va h e t
c
a nd t
Th e vy ah rt
c
i l c h a k a o d ia g m f
my t
i n vo ki n g t
h
Li t c a r c i l e w hi h i
a b t
t
at
o rs m ak e ra t
h m e a n O m a nd m a nd l t
h ci c l
s om
c omm
de va t
of S iva
,

'

28

rc

en

s a

ca

ra

o,

or

a a,

218

TH I RTY

MINO R U PANI SHA D S

impuri ty T h en a s said be fo re th e man t

ra kn o wi ng wi se s ho ul d
regularly medi t a te be ginning wi th th e nav el u p w ards in th e
r
o
s s th e pri mary ( o r less ) gr o ss and s ub t le ( s t a t es )
T
h
e
rea
t
ly
g
g
wise s houl d giv e up all ( s ight ) seeing acr o s s u p o r d o w n and
sho uld prac t ise y o ga al w ay s being m oti o nle s s and w i tho u t
t rem o r T h e u ni o n as s t at ed ( d o ne ) by remaining w i tho u t t re
m or in th e ho ll o w s t alk ( vi a S u sh u m na) al o ne is d h a ra na
Th e y o ga w i th th e o rdained durati o n O f t w el v e m at
r a s is called
k
d
h
ra
T
h
a
t
w
h
ic
h
ne
v
er
decays
is
A
s h a ra
O
m
w
c
h
a
hi
a
n
(
)
(
)
is w itho u t gh o sh a ( thi rd fo ur th a nd fth le tt ers fr o m K ) co n
vo wel palatal gu tt ural nasal le tt er R and sibilan ts
s o nan t
Prana t ra v els th r o u g h ( o r g o es by ) th at pa th th r o u g h w h ic h
th is A ksh a ra ( O m ) g o es T h ere fo re i t s ho uld be prac tised daily
i n o rder to p a ss al o ng th a t ( c o urse ) I t is th r o ugh th e o pening
a
ho
le
th
e
h
ear
t
th
r
o
ug
h
th
e
O
pening
Of
v
yu
pr
o
bably
f
O
r
o
(
)
(
nav el ) th r o ug h th e O penin g o f th e h ead and th r ou gh th e o pen
ing o f m o ks h a
Th ey call i t bil a ( cav e ) s u s h ira ( ho le ) o r
mandala ( w h eel )
o f y o ga )
A
o gin s ho uld always
T
h
en
ab
o
u
t
th
e
O
bs
t
cles
a
y
(
o o muc h slee p o r waking and t
a vo id f ear anger la z iness t
oo
muc h foo d o r f as ting I f th e abov e rule be well and s t ric tly
prac tised e a c h day spiri tual wisd o m will aris e o f i tsel f in
th ree m o n th s w i tho u t d o ub t In fo ur m o n th s h e sees th e
d e v as in v e m o n th s h e kn o ws ( o r bec o mes ) B ra hm a nisht
ha ;
and t ruly in six m o n th s h e a tt ain s Kai v alya a t will T h e re is n o
d o ub t
Th a t wh ic h is of th e earth is Of v e m at
ra s ( o r i t takes
v e m at
ra s t
T h at w h ic h is Of
o pro n o unce P ar hiv a Pra na v a )
wa ter is io f fo ur mat
ras ; o f agni th ree m at
ras O f v ayu tw o ; and
Of ak as o ne
B u t h e s ho uld think o f th at w h ic h is wi th no
ma t
ras Hav ing uni t ed A t
m a wi th mana s o ne s ho uld c o n tem
plate upo n A t
m a by means Of at
m a Prana is th irty digi t s
l ong Suc h is th e po si ti o n ( o r range ) Of pranas Th a t is called
Pr ana w hi c h is th e seat Of th e e xternal pranas T h e breath s by
Th e
fo pe ni n gs in t
h e bo d y ; t
h e f om w hi h t
h a s tl t
h e l ower
h la st
t
m nt
h e h igh
m nt
a l b od ies
b in g of ty
nd t
al
p
h wi d t
h e mi ddl e nge
h of t
Y aj a va lky a sa y Frans is
A s m a sure d by t
h bo d y
s be y on d t
12 digit
.

'

re a re

r e

ur O

er

es ca

e :

r :

ur

ra

a.

s,

VA R AH A UP A N I S H A D
l

OF

K R SH N A

Y A JUR VE D A

C H APT ER I
grea t sage Rbhu p er fo rmed penance fo r t w el v e d e v a
f
di
v
ine
years
A
t
th
e
end
o
th
e
t
ime
th
e
Lo
rd
appeared
be
fo
re
)
(
him in th e fo rm o f a b o ar He said : Rise rise and c hoo se y o ur

b oo n
T h e sage got up and h av ing pr o s trat ed h imsel f be fo re
h im said : O Lo rd I will n ot in my dream wi s h of th ee tho se
th ings th at are desired by th e w o rldy All th e Ve d as S as t ras
iha s a s and all th e ho s t s of oth er s c iences as well as B rah m a
It
and all th e oth er Dev as speak of emancipati o n as resul ti ng f ro m
a kn o w ledge o f th y nat ure S o impar t to me th at science o f

B rah man w h ic h t reat s of thy na ture

T h en th e b o ar s h aped Bh a ga v a n ( Lo rd ) said : S o me disp a
a t
t an t s ho ld th at th ere are t w en ty fo ur t
v a s ( principles ) and s o me
th ir ty si x w h ils t oth ers main t ain th at th ere are nine ty si x I
s h all relat e th em in th eir o rder L is t en wi th an a tt en tiv e mind
T h e o rgans o f sense are v e viz e ar skin eye and oth ers T h e
o rgans of ac ti o n are v e viz m o u th h and leg and oth ers Pranas
u nd and oth ers vi a
s
o
ru
d
imen
t
ary
princi
v
i
t
al
air
s
are

v
e
,
(
(
)

ples ) are v e M anas budd h i c h i t

a and ah a nk ara are fo ur , th us
t
o t
h ii n
i n of Vish n a s
Thi m n b o nd f rs t
b oa
n t
Boo ks ch s M ha bha g a nd R am a y n
Vy ana n d S m n h v ing t
Pr ana A p an
Udi n
h i sp ec t
ive p l a ce s
h b o dy
io n i n t
nd f n t
S o nd t
o h fo m t
a t
e nd o d o
tin t
iv l y
c
Pro d in g
y rt
a in kn o w l d g
ct
at
io n of
p t
ho gh ta n d e goi m nd h a v in g t
a in
he b o d y
t
e nt in t
TH E

ea

su

uc

ra

a,

re e

ar a

uc

ca r

r.

a.

a,

e r re

ec

re s

ur

un

er a

cer

ce

re s

e,

U PAN I S HA D

VARLH A-

221

tho se th a t kn o w B ra h man kn o w th ese to be th e t wen ty fo ur

at
t
va s
B esides th ese th e wise ho ld th e quin t up licat ed elemen t s
t
to be v e vi a : ear th wat er re v ayu and ak as th e b o dies
t
o be th ree vi z
th e gr o ss th e sub tle and th e k a rana o r
causal ; th e s t a t es of c o nsci o u sness to be th ree viz th e waking
th e dreaming and th e dreamless sleeping T h e muni s kn o w th e
tot al c o llec ti o n o f t
at
v a s to be th ir ty si x ( c o upled w i th j i v a )
t
at
Wi th th ese t
e x is t ence
v a s th ere are s ix c h anges vi z
t
bir th gr o wth trans fo rma ti o n decay and des t ruc ti o n Hunger
th irs t grie f delusi o n o ld age and dea th are s aid to be th e six
i nr m it
ie s
Skin bl oo d esh f a t marr o w an d b o nes are said
to be th e si x s h ea th s Pas s i o n anger a v arice delusi o n pride
and malice are th e s i x kinds of fo e s Vis va Ta ij a s a a n d
P raj a are th e th ree aspec t s o f th e j i va
S at
tv a raj as and
amas are th e th ree gu na s ( quali t ies ) P rara bdha sa chit
a and
t
aga min are th e th ree karmas
Talking li fting walking
e x cre ting and enj oying are th e v e ac ti o ns ( of th e o rgans of
ac ti o n ) ; and th ere are als o tho ug ht cer t ain ty eg o ism c o mpas
si o n mem o ry ( f unc ti o ns o f manas
c o mplacency sympath y
and i nd i e re n ce : d ik ( th e quar ters ) Vayu S u n Varu na A s v ini
d e v as Agni In d ra U pen d ra and M rt
u ( dea th )
and
th
en
th
e
y
m oo n th e fo ur faced B rah m a R udra K she t
ra fi a
and
s va r a
l
j
T h us th ese are th e nine ty si x a t
T ho se th a t w o rs hip
va s
wi th de voti on me o f th e fo rm of b o ar w ho am oth er th an th e
aggregat e of th ese t
at
v a s and am wi tho u t decay are released
t
s e ff ec t s and bec o me i v a nm u k t
fr o m a j ana and it
T
ho
e
th
a
t
a
s
s
j
kn o w th ese nine ty si x t
at
v a s will a tt ain sal v a t i o n in w h a t e v er
o rder o f lif e th ey may be w h e th er th ey h av e ma tted h air
7
o r are of s h av en h ead o r h a v e ( o nly ) th eir t u ft o f h air o n

T h ere is n o d o ub t o f th i s T h us ends th e rs t c h ap t er
-

'

'

tt

t tt
of w k ing d m ing a nd d a m l ss s l e ping
e
B ing p tk m n w b in g nj oy d p tk m s b ing in t
ore t
o be
nj o y d h
a ft
e
nd t
h k m s n w p o d ce d t
n j oy d h
ft
o b
e
P i d in g o v w a t
on gu
e
o t
P idi n g o v od o
no
P id i n g o v l g
h wo l d
n t
Vid t
h t
r n l t
io n of S
U p ni h d
a
7 Th
h
f tt
v l l
on i n d iff ntmod of l if wh w
f p
t
he ir h i in diff ntw y s y o gi n ce t
n
ics a n d
1

I n he

as

s a

ar

e re

er

re s

er

res

er

is

re e r s

a r

as

r a

re s

or

s a

e re

ur o r

ar

re

re a

e ra

as

as

ar

e e

e re a

r.

e.

se

er

a rv a s r a

e se

c a ss o

s, a s

e rs

es

e re

so o

ea r

T H I RT Y M IN O R

2 22

U PAN IS HA D S

C HAP T ER II

T h e gr eat Rbh u ( again ) addre s sed th e Lo rd o f L aksh m i o f

th e fo rm of b o ar th us :
O Lo rd pleas e ini tiat e me in to th e
supreme B ra h m a v idya ( o r science ) T h en th e Lo rd w ho rem ov es
th e miseries o f his de vot ees being th us ques ti o ned ans w ered

th u s : T h r o ug h ( th e rig ht o bser vance o f ) th e du ties o f o ne s

o wn cas t e and o rders of li f e thr ou g h religi o u s a u s t eri ties and
th ro ugh th e pleasing o f th e guru ( by ser v ing h im rig htly ) ari s e to
pers o ns th e fo ur v a iragya e t c T h ey are th e discriminati o n o f
th e e t ernal fro m th e n o n e ternal indi ff erence t
o th e enj o ymen t s
o f th is and th e oth er w o rlds ; th e acq u i s i t i o n of th e six vir t ues
s ama e t
and th e l o nging afte r li bera ti o n T h e s e s ho uld be
c
prac tised Hav ing subdued th e sens u al o rgans and h aving gi v en
up th e co ncep ti o n o f mine in all o bjec ts y o u s ho uld place y o ur
c o nsci o usness o f I in ( o r iden t i fy y o ursel f w i th ) me who am
th e wi t nes s C h ai t
anya ( c o nsci o usness ) To be b o rn a s a h uman
m o re difcul t i t is to be b o rn as a male being
be ing is d ifc u lt
a n d m o re s o is i t to be b o rn a s a B ra h man Ev en th en i f th e

foo l d o es n ot c o gnise th r o ugh th e h earing e tc o f v e d ant

a
th e true nat ure o f th e S a c hc hi d a na nd a ( of B ra hman ) th a t is
all per v ading and th a t is bey o nd al l cas t e and o rders o f lif e
w h en wil l h e o b t ain m o k sh a ? I al o ne am h appiness Th ere is
n o ne oth er I f th ere is said to be an oth er th en i t is no t
h appiness T h ere is n o suc h th ing as l ov e e x cep t o n my acc o un t
T h e l ov e th a t is o n acc o un t of me is n ot nat ural to me A s I am
th e s eat of supreme l ov e th at
I am n ot is n ot
He w ho is

s o ught a ft er by all saying I s ho uld bec o me suc h is mysel f

th e all per v ading H o w c an no n lig ht aff ec t A m a th e sel f
s h ining w h ic h is n o oth er th an th e light w h ence o rigi na t es th e
w o rds I am n ot lig ht
M y rm c o n v ic ti o n is w ho e v er kn o ws
fo r cer t ain th at ( A m a) w h ic h is se l f s h ining and ha s i t se lf n o
b asis ( to res t up o n ) is o ne o f vija na
,

t
,

iv e l y m e nt
ra int
M ea ni ng re sp e ct
a l r st
b o dil y re st
ra int
h e re n n cia t
ion o r
t
i in g of w o k s w it
o t
h o tre fe nce t
he ir fru it
s e n d ura nce of h a rt
a nd so l
p ra ct
et
t
f it
h nd se t
l d pe a ce of m in d
c
1

re

u ,

T H I R TY M I N O R

224

PAN I SHA D S

emb o died o bjec t s is e v er th e abs ol u t e C o nsci o usness L ike th e

p ot seen by th e eyes th e b o dy and i t s aggregat es are no t
( vi z
d o n ot really e xis t ) Kn o wi n g as A t
m a all th e l o c o m ot i v e and
x ed w o rlds th a t appear as oth er th an A t
m a medi t a t e up o n
th em as I t
I am
S u c h a pers o n th en enj oys h is real nat ure
T h ere is n o oth er to be enj o yed th an o n e S el f I f th ere is any
th ing th at is th en B rah man al o ne h as th at a ttribu t e O ne w ho
is perf ec t in B rah maj nana tho ug h h e al w ays see s th is es t ablish
ed uni v erse d o es n ot see i t oth er th an h is A t
ma B y c o gnis
ing clearly my fo rm o ne is n ot t rammelled by karma He
is an undaun t ed pers o n w h o by h is o wn e x perience c o gnises
as his o w n real na ture all ( th e uni v erse and B ra h man )
th at is wi tho u t th e b o dy and th e o rgan s of sense th at is th e all
wi t ness th at is th e o ne n o u menal vij ana th at is th e bliss f ul
At
m a ( as c o nt ra s ted with j i v at m a o r th e l o w er sel f ) and th a t is
th e sel f resplenden t He is o ne th at s ho uld be kn o wn as I
u
a
o
mysel
f
b
h
may
bec o me He A ft er th is th ere
0
E
y
(
)
will be ne v er any e x perience o f th e w o rld T h ereaft er th ere
will always be t
h e e x perience o f th e wisd o m o f o ne s o wn true
na ture O ne who h as th us kn o w n f ully A t
m a h as nei th er emanei
pa t i o u n o r b o ndage W ho ev er medi t at es e v en fo r o n e mu h rt
a ( 48
minu t es ) th r ou g h th e c o gni ti o n of o n e s o wn real fo rm up o n Him
w ho is dancing as th e all wi tness is released f ro m all b o ndage
Pr o s t rati o n spr o s tra ti o ns to me w h o am in all th e elemen t s w h o
am th e C hid at
m a (vi z A t
m a o f th e na t ure of w i s d o m ) th at is
ma
a yo u
e t ernal and f ree and w h o am th e P ra ya gat
O De v a t
are I I am y o u Pr o s t rati o ns o n acc o un t of mysel f and y o u rs el f
m a mysel f being th e supreme
w h o are inni t e and w ho are C hid at

natu re )
I s a ( Lo rd ) and y o u rsel f being S i v a ( of a be ne ce n t
W h at s ho u ld I d o W h ere s ho uld I g o ? Wh a t sho uld I rej ec t ?
u se th e uni v erse is lled by me as wi th th e wa te rs
N
oth
ing
beca
)
(
W ho e v er gi v es up ( fo nd ) l ov e o f th e
o f th e uni v ersal del u ge
e xt ernal l ov e o f th e in t ernal and l ov e of th e b o dy and
th us gi v es up all ass o cia ti o ns is merged in me T h ere is n o
d o ub t ab o u t i t T h a t P a ra m a h a m sa ( asce tic ) w ho tho u g h
li v ing in th e w o rld keeps al oof fro m h uman c on gregati o n a s
f r o m serpen t w ho regards a beau ti ful w o man as a ( liv ing)
.

'

VARAHA - urs msns n

225

c o rpse and th e endless sensual o bj ec t s a s p ois on and w ho

h as ab a n d o ned all passi o n and is ind iif e r e ntto wards all
o bjec ts is n o oth er th an V asu d e v a
mysel f Th is
is sat
ya ( tru th ) Th is is n oth ing bu t
t ru th I tis tru th
al o ne th at is n o w said I am B rah man th e t ru th T h ere is
naught else bu t I

( T h e w o rd ) u p a vasa ( li t dwelling near ) signies th e

d wel ling near ( o r uni o n ) o f j i v at
m a and P a ra m at
m a and n ot (th e
r elig i o us o bserv ance as accep t ed by th e w o rl dy o f ) emacia t ing
th e b o dy th r o ugh f as t s T o th e ign o ran t w h a t is th e u s e of th e
h e bo d y B y be a t
in g a bo u t
mere drying up of t
t
h e h o l e of a snake
can we be said to h av e killed th e big snake w i th in A man is
h e o re t
i
s a id t
o a tt ain p a ro ksh a ( indirec t ) wisd o m w h en h e kn o ws ( t
k ara
cally ) th a t th ere is B rah man bu t
h e is said to a tt ain saksh a t
( direc t c o gni ti o n ) wh en h e kn o ws ( o r realises ) th a t h e is h imsel f
Brah man W h en a y o gin kn o ws his A m a to be th e A bs ol u t e
th en h e bec o mes a j i va nm u kt
T o m a h at
m as to be always in
a
th e st at e I am B rah man c o nduces to th eir sal v at i o n T h ere
are t
wo w o rds fo r b o ndage and m o ks h a
T h ey are mine and
n ot mine
M an is b o und by m ine b u t h e is rel eased by
o
n ot mine
He s ho uld aband o n al l th e tho ught s relat ing t
e xternals and s o als o wi th re f erence to in t ernals O Bbhu
ha ving gi v en up all tho ught s y o u s ho uld res t c o n t en t ( in y o ur
At
ma) e v er

T h e w ho le o f th e uni v erse is caused th r o ug h sa nka lpa

al o ne I t
is o nly th r o ug h s a nka l p a th a t th e uni v erse mani f e s t s
Having aband o ned th e uni v erse w h ic h is o f th e fo rm o f s a nka lpa
and h av ing x ed y o ur mind u p o n th e nirvika lpa ( o ne w h ic h is
c h angeless ) medi t at e u p o n m y ab o de in y o ur h ear t 0 m o s t
in telligen t bein g p ass y o ur time in m edi t a ting up o n me gl o
rifying me in s o ngs t alki ng ab o u t me to o ne an oth er and th us
de votin g y o ursel f en tirely t
o me as th e Supreme
Wh at e v er is ch i
s uni v erse
u sne ss
hi
n
m
a
ra
c
o
nsci
o
in
th
e
uni
v
erse
is
o
nly
T
h
i
C
t
)
(
I am C h i t c o n templat e up o n
is C h inmaya o nly Y o u are C h i
th e w o rlds als o a s C h i tM ake th e desires ni l A lways be wi th
mic vij ana
any s ta in H o w th en can th e brig ht lamp of At
out
h e L ord of a ll perso ns
Vi Vish n t
,

29

u,

T H IRTY M IN O R

226

UPANI S HAD S

rising th r o ug h th e Ve d as be affec t ed by th e karm a arising

fr o m th e ign o rance of th e ac to r and th e agen t ? Having gi v en
up n o t
A ma and being in th e w o rld unaff ec ted by i t delight
o nly in th e C hinm at
e v er in t en t o n th e O ne As th e
ra wi th in
a k a s o f th e p ot and th a t o f th e ho u s e are b oth l o cat ed in th e
all per v ading a k as s o th e j i va s and I s va ra are o nly e vo l v ed o u t
o f me th e C hi d ak a s ( th e o n e ak as o f uni v ersal c o nsci o usness )
S o th a t w h ic h did n ot e x is t be fo re th e e vol u ti o n o f A m as (j i va s
and I s va ra ) and th a t w h ic h is rej ec t
ed at th e end ( viz uni v ersal
deluge ) is called m ay a by B ra h m a j ani s th r o ugh the ir d is
crimina ti o n
S ho uld m ay a and it
s e ff ec t s ( th e uni v erse ) be
th ere is n o s ta t e of I s va ra th ere is n o s t at e o f
a nni h ila t ed
j i v a T h ere fo re like th e ak as wi tho u t i t s v e h icle I am th e
immac ul ate and C h i t
T h e crea ti o n sen tien t as well as n o n sen tien t f ro m iksh a na
a s s t a t ed in C hh a nd o g a U pan is h a d
th
inking
en
t
ry
r
e
s
a
a
t
v
o
(
)
(
)
(
y
p
h a ka VI K h a ndas I I and I I I ) o f tho se h a ving th e fo rms o f
P ra pat
j i ve s and I s va ra is due to th e creati o n ( o r illusi o n ) O f I s va ra
o
w h il e th e sams ara ( w o rldly e xis tence ) fr o m th e waking s t at e t
sal v ati o n is due to th e creati o n o f j i v a S O th e karmas o rdained
in th e sacrice ( cal l ed ) Trinacha ka ( s o called a ft er N a chike a s of
Ka th a U panish ad ) to y o ga are dependen t up o n th e illusi o n o f
I s va ra w h ile ( th e sys t ems f ro m ) Lo k aya a ( a th eis tical sys t em )
to s ank hya res t o n th e illusi o n of j i v a T h ere fo re aspiran t s after
sal v ati o n s ho uld n e v er make th eir h eads en t er in to th e eld
B u t wi th an nu
o f c o n t r ov ersy regarding j i v a and I s va ra
dis t urbed mind th e a t
va s o f B ra h man s ho uld be in v es t i
t
gat ed
Tho se w ho d o n ot c o gnise th e t
at
t
v a of th e
Wh ence
s e co n d l e ss B rah man are all deluded pers o ns o nly
i
th
en
) s sal v ati o n to th em ? Wh ence th en is h appiness ( to th em )
(
in th is uni v erse ? W h at i f th ey h av e th e tho ught s of th e
su peri o ri ty and in f eri o ri ty ( of I s va ra and j i v a) Will s ov ereign ty
a nd mendican cy ( e x perienced by a pers o n ) in th e dreaming s t a t e
h im in h is waking s t at e ? W h en bu dd h i is abs o rbed in
a e ct
i
s t ermed by th e wise sleep
th
en
i
t
W
h
ence
th
en
a nana
i
s
j
sleep to me w ho h av e n ot a j ana and i t s e ff ec t s W h en bu d d h i
is in fu ll b l oo m th en i t is said to be th e j agra t
( waking s t at e )

'

'

'

'

'

'

'

'

T H I RT Y M I N O

228

U PAN I SH Ans

afni ties ) th ere is th a t of th e b o dy T h ere fo re i t i s cert ain

th a t m ay a peris h es th us en t irely
I f i t is said th a t all th e uni v erse is th a t B rah man a l o ne is
th a t is o f th e nat ure of S a t I f i t is said th a t th e u ni verse
s h ines th en i t is B rah man al o ne th at s hines ( Th e mirage of)
all th e wa ter in an o asis is really n o oth er th an th e o as is
i t sel f T h r o ug h inquiry of o ne s Sel f th e th ree w o rl ds ( abo v e
bel o w a nd middle ) are o nly o f th e na t ure o f C h i
In
B rah man w h ic h is o ne and al o ne th e essence o f w ho se
nat ure is abs o lu t e C o nsci o usness and w h ic h is rem ote fro m
th e di ff erences of j i v a I s va ra and guru th ere is n o
f
or
S
being
th
e
case
w
h
ere
th
en
is
th
e
o
ccasi
o
n
u ch
a an a
j
th e uni v erse th ere ? I am th a t B rah man w h ic h is all f ull
Wh ile th e f ull m oo n of wisd o m is r o bbed of i t s lus t re by th e r ah u
wo n o des of th e m oo n ) o f delusi o n all ac t i o ns
( o ne o f th e t
suc h as th e ri tes of bath ing alms gi ving and sacrice perf o rme d
d u ring th e t ime o f eclipse are all f r ui t les s A s sal t diss o l v ed in
wa ter bec o mes o ne so i f A t
m a and manas bec o me iden tied i t
Wi tho u t th e grace of a g oo d ( perf ec t )
is termed sam a d h i
g u ru th e aban do nmen t of sensual o bj ec t s is v ery difcul t o f
a ttain men t ; s o als o th e percep ti o n of ( div ine ) t ru th and th e
a tt ainmen t o f o ne s t r u e s t a t e T h en th e s t a t e of being in o ne s
o w n sel f s h ines of i t s o w n acc o rd in a y o gin in w ho m j na na
s ak t
i h a s dawned and w ho h as aband o ned all karmas T h e
f
o
o mercury and mind
pr
o
per
t
y
If
) fl uc t ua ti o n is na t ural t
(
ei th er mercury is b o und ( o r c o ns o lidat ed ) o r mind is b o und
( o r c o n tr o lled ) w h a t th en o n th is ear th cann ot be ac c o mplish ed
He w ho o b tains m rc hchha cure s all diseases T h e dead are
o li f e again
bro ug ht t
He w ho ha s b o u n d ( hi s mind o r mercury )
is ab l e to m ov e in th e air
T h ere fo re mercury and mind c o nf er
up o n o ne th e s tat e o f B rah man T h e mas ter o f indriya s ( th e
o rgans ) is manas ( mind ) T h e mas t er o f manas is prana T h e
mas ter of pr ana is laya ( abs o rp ti o n y o ga) T h ere fore laya y oga
s ho ul d be prac tised T o th e y o gins laya ( y o ga) is said t
o be
.

g t ol nd l n e clip t
h rits a re d one by t
h e H indus
is h e i s n t
ft
kt
h tgi v wis dom
t
h ro gh p anay am a o
h b
t
h o to llin g t
ht
t
h e co nso lid a t
i on o f
m ercury t
hrou gh som m ea ns l ea ding in bot
h ca ses t
o si ddhis e t
c
1

he s
D urin
O h e six sa
E i er c n r

ar a
,

ar

rea

se s ,

e se

es

2 29

VARAH A-UPAN I SHAI)

wi tho u t ac ti o ns and c h anges T his laya ( abs o rp ti o n ) o f mind

wh ic h is ab ov e speec h and in w hi c h o ne h as to aband o n al l sa n
kalpas and to giv e up c o mple t ely all ac ti o ns s ho uld be kn o wn
thr o ug h o ne s o wn ( e x perience ) A s an ac t ress tho ug h subj ec t (o r
dancing in h arm o ny ) to music cymbals and oth er musical ins t
ru
men ts o f time h a s h er mind in t en t up o n th e pr ot ec t i o n of th e p ot
o n h er h ea d s o th e y o gin tho ug h in t en t fo r th e t ime being up o n
th e ho s t s of o bj ec ts ne v er leav es o ff th e mind c o n t emplating o n
B rah man Th e per s o n w ho desires all th e weal th o f y o ga
s ho uld a fte r h av ing gi v en u p a ll tho ug ht s prac tise wi th
a subdued mind c o ncen trati o n o n n a d a ( s piri t ual s o und )

al o ne
.

C H AP TE R III

Principle cann ot a t any time bec o me of mani fo l d

fo rms A s I am th e par tless th ere is n o ne else bu t myse l f
Wh ate v er is seen and w h a t e v er is h eard is n o oth er th a n
B ra h man I am th at P a ra bra h ma n w h ic h is th e e t ernal th e
immaculat e th e fr ee th e o ne th e undiv ided b liss th e n o n dual
th e t ru th th e wisd o m and th e end l ess I a m o f th e nat ure of
bliss 3 I am of undi vided wisd o m 3 I am th e supreme of th e supreme 3
I am th e resplenden t abs o l u t e C o nsci o usness
A s th e c lo uds d o
n ot to uc h th e ak as so th e miseries a tt endan t o n mundane
e xis tence d o n ot aff ec t me Kn o w a ll to be h appiness th ro ugh
th e annih ilat i o n o f s o rr o w and a ll to b e o f th e na ture o f s a t
(be ness ) th r o ug h th e anni h ila ti o n of asat
(n ot be ness ) I t is
o nly th e nature o f C h i t
( C o nsci o usness ) th a t is ass o ciat ed wi th
th is v isib l e uni verse T h ere fo re my fo rm is part less To an
e xal te d y o gin th ere is nei th er bir th n o r dea th n o r g o ing ( to
oth er sp h eres ) n o r re t urning ( to earth ) ; th ere is n o s tain o r
puri ty o r kn owl edge bu t ( th e uni v erse ) s h ines to h im a s abs ol u t e
C o nsci o usness Pra c tise always silence I am ( vi z th at yo u
y o urse lf are ) P a ra bra hm a n w h ic h is t ru th and abs ol u te
C o nsci o usness w h ic h is undi vided and non dual w h ic h
i s in v isible w h ic h i s s tainless w h ic h is pure w h i c h is seco nd
less and w h ic h is be ne ce nt I t ( B ra hm an ) is n ot subj ec t t
o
The

O ne

'

TH I RT Y M I N O R U PANIS HA D S

230

bir th and dea th h appiness and misery I t is n ot subj ec t

cas t e law f amily and g o ra ( clan )
Prac tise silence
t
o
I am C h i tw h ich is th e viva r a u p adana (viz th e illus o ry
cause ) o f th e uni v erse Always prac ti s e silence I am ( vi z
u ll
are
th
e
B
ra
h
man
th
a
t
is
th
e
f
th
e
s e c o n d le ss th e
u
o
)
y
undi v ided c o nsci o usness w h ic h h as nei th er th e rel at i o ns h ip n o r
th e di ff erences e x is t ing in th e u ni v erse and w h ic h par takes of
th e es sence of th e no n dual and th e supreme S a t
and C h it
T h at w h ic h alway s is and th a t w h ic h p reser v es th e same
na t ure during th e th ree peri o ds o f t ime unaff ec t ed by any th ing
is my e t ernal fo rm o f S a t Ev en th e s t a t e of h appiness w h ic h
is e ternal wi tho u t u p a dh is ( v e h icles ) and w h ic h is superi o r to
i is o f my bliss o nly
all th e h appiness deriv able f r o m su shu pt
A s by th e rays of th e su n th ick gl oo m is s oo n des t r o yed s o
darkness th e cause o f rebirt
h is des tr o yed by Hari ( Vish nu )
th e sun s lus tre T h r o ugh th e c o n t empla t i o n and w o rs h ip
vi a
o f my ( Hari s ) f ee t e v ery pers o n is deli v ered f r o m h is ign o rance
T h e means of des tr o ying dea th s and birth s is o nly th r o ug h th e
c o n t empla ti o n o f my f ee t A s a l ov er o f weal th praises a weal th y
man so i f wi th earnes t ness a pers o n praises th e Cause o f
th e uni v erse w ho will n ot be deli v ered f ro m b o ndage ?

A s in presence o f th e su n th e w o rld of it
s o wn acc o rd
begins t
o per fo rm it
s a c ti o ns so in my presence all th e w o r l ds are
animat ed to ac ti o n A s t
th e ill us o ry
o th e m oth er o f pearl
c o ncep ti o n of sil v er is f al sely a tt ribu t ed s o to me is f alsely
attribu te d th r o ugh m aya th is uni v erse w h ic h is c omp o sed o f
mah at
e t c I am n ot wi th tho se diff erences th at a re ( o bserv able )
in th e b o dy of l o w cas t e men th e b o dy o f co w e t c th e x ed
o nes th e b o dies o f brah manas and oth ers A s to a pers o n e v en
after being relie v ed f r o m th e misc o ncep ti o n o f th e direc ti o ns
th e ( same misc o ncep ti o n o f) direc ti o n c o n tinues ( a s be fo re )

t
t

he t
h e ni v
t
of t
S pi iti t
l)
w ca e
h nim it
a ( in stm e n t
t
h
w hi l
ti t
m t
Th i m ti l ca i
ca
e i l ) ca
(m t
p ad an
i
a m bh
i l ) p inm a ( c h ng d )
b di vi d d int
o t
h
a g a in
nd
( i it
Th
t
e i l
mt
m y b
x mp l i d by t
vi va t
a
h
( ill o y )
t
h
i it
t
w oo ll
hre d b ing t
i l m ti l
ot
on
lot
h d s es
use of
wov n
tof t
h et
h a d w it
h o tch a nging t
hre a d 3 t
w h ich
h t
h
co n d
h
by m il k be ing t
c h n g d ca
of
d sin ce
k pl
h nge t
in t
he
h t
milk w h ich be com e s
d 3t
h i d by s p ntb ing t
h e ill s o y ca us e o f a
fo h e e t
ro p
hro gh ill si on we m ist
a ke t
h e rop e f or t
h e se pe nt
1

Of

us e

us

a re

re

u se

cur

or

es

e rs e ,

v z

rs

ou

e,

re e :

en

or

er

su

us s

ra

r a

r a

a er a

er e

es

ace

or

a c

u se

er a

ca

cur

ru

ar

ca u s e

us e .

re s

se

TH I RTY M IN O R

232

A S HAD S

UP N I

e xpressi o ns ) lead t
th e de v el o pmen t o f si dd h is ye t th ey
o
ma
cann ot in any wa y h elp o ne to a tt ain th e sea t o f P ara mat
m a j ani and w ho is wi tho u t hi s
H o w th en can o ne w ho is an a t
mind be said t
o l o ng a ft er si dd h is w h ile all th e ac t i o ns of his

desir e s are c o n t ro lled ?

,

C HAP TE R

IV

O n an oth er o ccasi o n N idagh a asked Lo rd Bbhu to enlighten

i
h im as to th e c h arac t eri s tics o f j i va n m u kt
T o w h ic h Bbhu
replied in th e affirmat
i v e and said th e fo ll o wing
In th e se v en bh mikas o r ( s tages of de v el o pmen t of wisd o m )
th ere are fo ur kinds of j i va nm u k a s
O f th ese th e rs t

s t age is s u bh e ch chha ( g oo d desire ) 3 th e sec o nd is vichara na

o
r
per
t
aining
to
th
e
a nu m a na s i
( inquiry ) 3 th e th ird is t
(
i ( th e a tt ainmen t o f
th inned mind ) ; th e fo ur th is sa t
vap a t
t
sa t t
v a ) ; th e fth is a s a m s a k i ( n o n att ac h men t) ; th e si xth is
h a bh a va na ( analysis of o bjec t s ) and th e se v en th is
th e p a dart
th e t
urya ( fo ur th o r nal s t age ) T h e bhm ika w h ich is o f th e
fo rm o f pranav a ( OM ) is fo rmed o f ( o r is di vided in to ) ak araA ,
ra
uk araU makaraM a nd a rdha mat
A k ara a nd oth ers are
h la ( gr o ss )
o f fo ur kinds o n acc o un t o f th e di ff erence o f st
s ksh ma
( sub tle ) b i j a ( seed o r causal ) and s aks bi (wi tness )
h a s are fo ur : waking dreaming dreamless sleeping
T h eir a va s t
and t
urya ( fo ur th ) He w ho is in ( o r th e en ti ty th at iden ties
i ts el f wi th ) th e waking s t at e in th e gr o ss ams a ( es sence o r part )
h e is t ermed
o f ak a ra is named Vis va 3 in th e sub t le essence
Ta ij a sa ; in th e b i j a essence h e is t ermed Praj na ; and in th e
Saksb i essence h e is t ermed T u rya
He wh o is in th e dreaming s t
a t e ( o r th e en ti ty w h ic h
iden ties i t sel f wi th th e dreaming st at e ) in th e gr o ss essence of
ukara is Vis va in th e sub tle essence h e is t ermed Ta ij a sa ; in
th e b i j a essence is t ermed Praj na ; and in th e S aksbi essence
h e is t ermed T urya

He w ho is in th e s u shu p i s t at e in th e gr o ss essence o f
mak ara is termed Vis va ; in th e sub tle essence Ta ij a sa 3 in th e
J v n m kt
i i s m ncipa t
io n
as
J v nm k t
h ose t
ha th v e a t
re t
t
a in d
i on
e m n ip t
This wo d a nd ot
h ers a re e xp la ine d in f ll l a t
e r on in t
he t
e t
L
1

t
1

VA RAB A U PA N I SHAD

23 3

b i j a essence h e is t ermed P raj a 3 and in th e Sa ksb i essence h e

is t ermed Turya
He w h o is in t
urya s t at e in th e gr o s s essence o f a rd ha m a ra
is te rmed T urya v is va In th e s u b tle , h e is t ermed Ta ij a s a 3
in th e b i j a essence h e is t ermed P raj a ; and in th e s aks bi
u rya
essence h e is t ermed T urya t
Th e t
urya e s sence of ak ara is ( o r embrace s ) th e rs t s ec o nd
u rya
and th ird ( bh m ikas o r s t ages o f th e s e v en ) T h e t
es s en c e o f u k a ra embraces th e fo u r th bh um ika T h e t
u rya
essence o f mak ara embraces th e fth bh mik a Th e t
urya
ra is th e si xth s t age
essence o f a r dha m a t
B ey o nd th i s is th e
se v en th s t age
O ne w ho f unc ti o n s in th e ( rs t ) th ree bh m ikas is called
f unc ti o n s in th e fo u r th bh m ik a is
m u m u k s h u 3 o ne w h o
called a bra h m a vit
3 o n e w ho f u nc ti o n s in th e fth bh m ika i s
called a bra h m a v id va ra 3 o n e w ho f unc ti o n s in th e s i xth bh m ika
is called a bra h m a vid v a ri ya 3 and o n e in th e s e v en th bh m ika is
ha
called a bra h m a v id va ris h t
Wi th re f erence to th is th ere are
s l o kas T h ey are

S u bh e c h c hh a is s aid to be th e rs t j ana bh um i ( o r s t age

wi s d o m ) 3 v ic h a ra na th e sec o nd ; a nu m a na s i th e th ird 3
of
t
i th e fo u r th ; th en c o me a s a m sa k t
i as th e fth pa d ar
sa t
v a pa t
urya as th e se v en th
h a bh a v a n a a s th e si xth and t
T h e desire th a t arises in o n e th r o u g h s h eer v a iragy a
a n t ? I will be seen by th e
a
ft
r
res
o
l
v
ing
S
h
all
I
b
e
ign
o
r
e
)
(
S as t
ras and th e wi s e ( o r I w ill s tu dy th e b oo ks and be w i th th e
wise ) is t ermed by th e w i s e a s S u bh e ch chh a T h e as s o cia ti o n

wi th th e wi s e an d S a st
ras and th e fo ll o wing o f th e rig ht pa th
preceding th e prac tice of indi ff erence is t ermed v ich ara na
T h at s t age w h erein th e h ankering aft er sensual objec t s is
th inned th r o u g h th e rs t and sec o nd s t ages is said to be
T h a t s tage w h erein h aving bec o me indi ff eren t to
a nu m a n a s i
t
h e ( ab ov e ) th ree
all sensual o bj ec t s th r o u g h th e e x erc ise in t
s tages th e p u ried c h i t
a res t s o n A t
m a w h ic h is o f th e nat ure
t
s
T
h
e
lig
ht
o
r
mani
f
e
ta ti o n ) o f
o f sa t
i s called s a t
va a t
i
t
(
p
sa t
v a gu na th a t is rmly r oot ed ( in o n e ) wi tho u t any desire fo r th e
f rui t s o f ac ti o ns t
h e prac tice in th e ab ov e fo ur s tages
hro u gh t
,

'

t
t

'

'

'

'

30

THI RTY M I N O R U PAN I SHA D S

234

t ermed a s a m s a kt
i
T h a t s t age w h erein th ro ug h th e prac tic e
in th e ( ab ov e ) v e s t age s o n e h av ing fo u nd delight in A t
ma ha s
n o c o ncep ti o n o f th e in t ernals o r e xt ernal s ( tho ug h be fo re h im)
and engage s in ac ti o n s o nly w h en impelled to d o s o by oth ers is
h a bh a v a n a th e s i xth s t age
t ermed p a d a r t
T h e s t age w h erein
after e x c eedingly l o ng prac tice in th e ( ab ov e ) s ix s t ages o n e
is (imm ov ably ) x ed in th e c o n t empla ti o n of A t
m a al o ne wi th
di ff erence ( of th e u ni v ers e ) is th e s e v en th s ta ge c alled
o u tth e
T h e th ree s t age s b e ginning w i th S u bh e c h c ba are said
u rya
t
to b e att ained w i th ( o r amid s t ) di fferen c e s and n o n di ff eren c es
B
e
th
e
u ni v er s e
o ne
s ees in th e w aki n g s ta t e h e th ink s
c a u se )
(
be really e x ist en t W h en th e mind i s rmly x ed o n th e
t
o
n o n d u al O ne and th e c o n c ep ti o n of d u ali ty is p u t
d o wn th en h e
see s th is u ni v erse a s a dream th ro u gh h is u ni o n w i th th e fo u rth
s t age A s th e a u t umnal cl o ud being di s per s ed v ani s h es s o th i s
O N i d agh a b e c o n vinced th a t s u c h a per
u ni v er s e peri s h e s
tv a remaining T h en h av ing a s cended th e fth
s o n h as o nly s a t
ip a d a ( dreamles s sleeping s ea t ) h e remains
s t age called s u sh u p t
simply in th e n o n d u al s t at e being f reed f ro m all th e v ari o u s
di ff erence s Ha ving al w ay s in trovi s i o n tho u gh e v er par t i c ipa ting
in e xt ernal ac ti o ns tho s e th at are engaged in th e prac tice of
th is ( s i xth s t age ) are s een like o n e s leeping w h en f atig u ed (vi z
being freed f ro m all afni t ie s ) ( L a s tly ) th e se v en th s ta ge w h ic h
i is general ly
is th e ancien t and w h ic h is called gd ha s u p t
a ttained T h en o ne remain s in th a t s e c o n d l e s s s ta t e w i tho u t
f ear an d w i th his c o n s ci o usne s s alm o s t anni h ilat ed wh ere th ere
is nei th er s a tn o r a s atnei th er s el f n o r n ot s eif
L ike an
emp ty p ot in th e a k a s th ere is vo id b oth w i th in and w i th
ou t
3 like a l led v e s sel in th e mids t of an o cean h e i s f ull b oth
D o n ot bec o me ei th er th e kn o w er o r th e
w i th in and w i tho u t
kn o w n M ay y o u bec o me th e R eali ty w h ic h remain s a ft er all
tho u ghts are gi v en u p Hav ing di s carded ( all th e dis tinc ti o ns
o f ) th e s eer th e sig ht and th e s een w i th th eir a fni ties medi t a t e
so lely u p o n At
m a w h ic h s h ine s as th e s u preme L ight
He is said to be a j i va nm u kt
a
( emancipa t ed pers o n ) in
w ho m tho ug h par ticipa ting in th e ma terial c o ncern s of th e
sl
Li tse cre t
p

is

'

'

ee

THI RT Y M I N O R U PA N I SHA D S

236

pa th s o f th ese t w o Rs his ) T ho se brav e men w h o fo ll o w th e path

o f S u ka in th i s w o rld bec o me s a d o m u k t
a s vi z
e mancipa te d im
y
(
)
mediat ely aft er ( th e b o dy w e rs a way ) 3 w h ile tho se w h o al ways
fo ll o w th e path o f v e d an t
a in th is w o rld are s u bj ec t again and
o rebir th s and a tt ain krama ( grad u al ) emancipa t i o n th r o u g h
again t
y o ga s a nk hya and karmas ass o ciat ed w i th s at
v a ( g u na ) T h us
t
th ere are t w o pa th s laid d o w n by th e Lo rd of D e v as
th e
S uka and Va m a d e v a path s T h e S uka pa th is c alled th e bird s
path : w h ile th e Va m a de v a path i s called th e an t s path T ho se
per s o ns th a t h av e c o gni s ed th e t r u e na t ure o f th eir A m a
th r o u g h th e manda to ry and proh ibi to ry inj u nc ti o ns ( of th e
Ve d a s ) th e inqu iry in to ( th e t rue meaning o f ) m a h avakya s ( th e
sacred s en t ences o f th e Vedas ) th e sam a d h i o f s ankh ya y o ga
o r a sa m ra at
a s a m a d hi and th a t h a v e th ereby p u ried th em
p j
sel v e s a tt ain th e s u preme seat th ro ug h th e S u ka path Hav ing
h a yo ga
th r o ugh h a t
prac tice wi th th e pain caused by yama
p o s t u re s e t c be c o me liable t
th e e v er recurring o bs t acles
o
cau sed by anim a and oth er ( si dd h is ) and h aving n ot o b tained
g oo d re s u l t s o n e is b o rn again in a great f amily and prac t ise s
y o ga th r o u g h h is pre v i o u s ( k armic ) a fni ties T h en th r o u g h
th e prac tice of y o ga d u ring many li v e s h e att ains s al v a ti o n
th e s u p reme s eat of Vis h nu th r o ugh th e Vam a d e v a path
T h u s th ere are t
w o pa th s th a t lead t
o th e a ttainmen t o f B rah man
an d th at are be ne c e nt T h e o ne c o n f ers ins t an t ane o us sal v a
ti o n and th e oth er c o n f ers gradual sal v a ti o n
To o ne th a t sees ( all ) a s th e o ne ( B ra h man ) w h ere is
del u si o n ? W h ere is s o rr o w Y Tho s e tha t a re under th e
eyes o f tho se w ho s e bu dd h i is s o lely o ccupied wi th th e t ru th
( o f B rah man ) th a t is th e end o f a ll e x perience are re lea s
ed fr o m all h ein o u s sins
A ll beings in h abi ting h eav e n
s are a t o nce
and ear th th at f all u nder th e v isi o n o f B ra h m a vit
emancipat ed fr o m th e sins c o mmi tt
ed during many cro res o f

bir th s
.

'

'

'

'

Bi d p t
h l ik bi d w h i h y to
tt
h pl
A n tp t
h l ik ntw hi h mo v l owl y
n
h tof in t
l f b o pt
io n w h n
lo
i
t
It
y
i n d i v i d l it
H t
h y g
d in P t
iij l i Y oga P h il o phy
st
at
1

se

n ce

e n se

e a

ua

a ce

a, as

a a

in

tn d t
o go ;
e

se s

t
hy

os

his

c nsci u sn e s s

of

23 7

VA R LH A - UPAN I sH A n

C HAP T ER V
Th en N id agh a asked Lo rd R bh u to enlight en h im as t
o
th e r u le s ( to be o bser v ed ) in th e pra c t ice of Y o ga A cc o rdingly
He ( th e Lo rd ) said th u s :

T h e b o dy is c o mp o sed o f th e v e elemen t s I t is lled

hivi
wi th v e mandalas ( sp h eres )
T h a t w h ic h is h ard is P rt
( ear th ) o ne of th em 3 th a t w h ic h is liqu id is A pas 3 th at w h ic h
is bright i s T ej a s ( re ) 3 m oti o n is th e pr o per ty of Vay u 3 th a t
w h ic h perv ade s e v ery w h ere is A ka s A ll th e s e s ho u ld b e kn o w n
by an a s piran t a ft er Yo ga T h r o u g h th e bl o w ing o f Vay u
mandala in th is b o dy ( th ere are cau s ed )
brea th s e v ery
d a y and nig ht
I f th ere is a dimin u ti o n in th e P r h iv i m a nd a la
th ere ari s e fo lds in th e b o dy 3 i f th ere is diminu ti o n in th e
essence of A pa s th ere arises gradually greyness o f h air 3 i f th ere
is dimin u ti o n in th e essence o f T ej as th ere is l o ss o f h unger and
l us t re ; i f th ere is diminu ti o n in th e essence of Vay u th ere is
incessan t t rem o r 3 if th ere is diminu ti o n in th e es s ence o f A kas
o n e dies
Th e j i vit
a ( vi z
Prana) w h ic h p o s s e s ses th ese elemen t s
ha ving n o place to res t ( in th e b o dy ) o wing to th e dimin u t i o n
ri s e s u p like bird s flying u p in th e air I t is
o f th e elemen t s
fo r th is reas o n th a t i t is called U dy ana ( li t ying up )
Wi th
re f erence to t
h is th ere is said to be a ban d h a ( binding
als o meaning a p o s t ure called U d d iyana ba n d h a by w h ic h th is
ig ht can be arres ted ) T h is U d d iya na ba n dh a is to (o r d o es
away w i th ) death as a li o n to an elep h an t I t s e xperience is in
th e b o dy as als o th e ban d h a I t s binding ( in th e b o dy ) is
h urtf ul I f th ere is agi t ati o n o f A gni ( re ) wi th in th e belly
th en th ere wi ll be caused m u c h o f pain T h ere fo re th is ( U d d iy a na
ban d h a) s ho u ld n o t
be prac tised by o n e w ho is h u ngry o r w ho
He s ho uld take
ha s urgency to make wa t er o r vo id e x cremen t
.

'

'

t
h
h t
l m nt M al adh a a (
l p l x ) S adh i h
i
h an ( p ig ti c
t
M ni p k
a
t
p o t
pl x
pl x )
( ol
) A n ab t
Th
( ca rdi a c p l x ) n d V i d dhi ( l yn g l
p h y n ge l p l x )
iv l y i n t
h
t
h
d
g itl o g n n v l h a tnd t
ho t
n
sit t
p t
h
ix t
ion e d
l t t
h p l xu i om it
h
m nt
Th
td h
t
pl x
h
i n g of y o g i v ry m y
o sp o nd tt
l m n t Thi h p t t t
a bo v

Th

e re

ua

as

a re e i

as r

us

re s

ec

or

e c rre

Thi

o ne

ve e e

r s a

or

s or

us

us,

ve e e

s.

ra

or

ar

ea

ar

su

is

er

en

e re ,

as

er

s c

h po t
of t
t td o f in Si
e

s ure s

re a e

va.

sa c ra

ar

s,

ve

us

es e

a re
a

u se s

a nd

us

re a

S a m hi ga

us

ot
h boo k
er

s.

THI RT Y M I N O R

238

U PAN I S H A ns

many times in small q u an t i ties pr o per and m o dera te foo d He

s ho u ld prac ti s e M a n t
ra yo ga
La ya yo g a and H a t
h a yo ga
th r o u g h mild middling and t ran s cenden t al me tho ds ( o r peri o ds )
respec t i v ely L aya M an t
ra and H a t
h a yo ga s h a v e eac h ( th e
same ) eight subserv ien t s
Th ey are yama niyama a sana
h
a
a
pranaya ma p ra t
a
ra
d
h
ra
a
d
h
y
a
na
and
am
d
h
i
O
f
s
a
n
(
y
th ese ) yama is of t
e n kind s
T h ey are n o n inj u ry t ru th n o n
c ov e t ing c o n tinence c o mpas s i o n s t raig htfo r w ardne ss patience
c o urage m o dera t e eating and p u ri ty ( b o dily and men t al )
N iyama is of t
T h ey are t
apa s ( religi o u s au s t eri ties )
e n kinds
c o n t en tmen t belie f in th e e x is t ence of G o d o r Ve d as c h ari ty
w o r s h ip of I s va ra ( o r G o d ) li s t ening to th e e x p o si ti o n Of r e
li gio u s d o c trine s m o des ty a ( g oo d ) in t ellec t j apa ( m u tt ering
o f prayers
a ( religi o u s O b s erv ances ) T h ere are ele v e n
) and v ra t
p o s tu re s beginning w i th c h akra
C h akra pa d ma k rma
m a y fi ra k u kk u t
a
v i ra s v a st
ika b h a d ra s imh a m u kt
a nd
a
go m u k h a are th e p o s t u res en u me ra t ed by th e kn o wers o f y o ga
Placing th e le ft ankle o n th e rig ht th ig h and th e right ankle
and keeping th e b o dy erec t ( wh ile si tting ) is
o n th e le ft th ig h
th e p o s t ure
C h akra
Pranay a ma s ho uld be prac tis ed
again and again in th e fo ll o w ing o rd er vi z inspir ati o n re
st
rain t o f brea th and e x pirati o n T h e pra nay ama is d o ne thr o u g h
th e n a dis ( nerv es ) Hence i t is called th e n a dis th emsel v es
Th e b o dy of e v ery s en tien t being is nine ty si x digi ts l o ng
w o digi t s ab ov e th e an u s and t w o
In th e middle o f th e b o dy t
digi t s bel o w th e s e x ual o rgan is th e cen t re of th e b o dy ( called
M la dh ara o r s acral ple x u s )
N ine digi t s ab ov e th e geni tals
th ere is kan d a o f n a di s w h ic h re vo l v es ov al s h aped fo u r digi t s
h igh and fo u r digi t s bro ad I t is surr o unded by f at es h b one and
bl oo d In i t is si t u at
e a n ad i c h akra ( w h eel o f nerv es ) h aving
t wel v e s p oke s K u ndal i by w h ic h th is b o dy is s u pp o rted is th ere
I t is c ov ering by it
B rah m a s
s f a ce th e B ra h m a r a n d h ra ( vi z
f
u s h u m n a dwell th e n a d is
B
y
th
e
s
ide
o
ho le ) o f S u sh u m na
S
(
)
h fo t
Th
fo k i d of y o g t
h b ing R i j y g M ty g i
i t
io
h p on
h ti n w hi h p f t
o bti d t
h o gh t
of m t
io n i
t
io n )
i
h ti n w h i h p f t
io n i ob t
dt
h o gh l y ( b o p t
i t
La y y g
t in t
tin tp o t
Th y m n p t
n
l i gi o
i v ly fo b
nd i t
e
h
i o n m d it
t
i on
of b t
h bj g t
o ntm p l t
lf
io n of t
n
ion
a b o pt
.

'

e r e a re

re a

s r

re s

ea

su
.

ec

ne

e se

ur

e a ra

s e s,

r u

u s re s ra

re

a u ra

u nc a

a ne

ce

r u

e r ec

er e c

a
3

ur

a n ra s

s u re , r e s ra

n se se

THI R T Y M IN O R

2 40

U PA N I S H A ns

sho uld c o n t empla t e up o n h is A t

m a as S i v a and th en as bein g
bath ed by nec ta r In th e cen t ral part o f eac h sp o ke th e
y o gin s ho uld c o mmence to c o ncen t ra t e b a la ( wil l o r s trength )
He sh o u ld try to g o u p by th e u ni o n o f Pra na and A p a na
T h is m o s t imp o r t a n t y o ga bright en s up in th e b o dy th e pa th of
sid d h is A s a dam acro s s th e w at er s erv e s as an o bs tacle to th e
oo d s s o i t s ho u ld e v er be kn o w n by th e y o gins th at th e c hh aya
T h is bandh a is s aid of all n a di s
o f th e b o dy i s ( to j i v a )
a ( g o ddes s ) bec o mes
T h r o u g h th e grace o f th is ban d h a th e De v at
h e th r e e
v i s ible T h i s ban d h a of fou r f ee t serv es a s a c h eck to t
path s Th i s bright en s u p th e path th ro u g h w h ic h th e sid d h as
o b t ained ( th eir s iddh i s ) I f w i th Pra na is made to rise u p s oo n
U d a na th i s band h a c h ecking all n a di s g o e s up T h i s is calle d
a o ga
o r M al a ba n d h a
T
h
r
o
ug
h
th
e
prac
t
i
s i n g o f th is
S a m pu t
y
y o ga th e th ree ba n d h a s are mas t ered B y prac ti sing day and
night in t ermi ttingly o r at any c o n v enien t t ime th e v ayu will
c o me u nder h is c o n tr o l Wi th th e c o n t r o l of v ay u agni ( th e
gas tric re ) in th e b o dy will increa s e daily Wi th th e increa s e
e t c w ill b e ea s ily dige s t ed S ho u ld foo d be
o f agni foo d
pr o perly dige s t ed th ere is increase o f ra s a ( es s en c e of f o o d )
Wi th th e daily increase of rasa th ere is t
he increase o f d ha t
us
u s th ere i s th e
( spiri t ual s u b s t ances ) Wi th th e increa s e o f d hat
increas e o f w i s d o m in th e b o dy T h u s all th e s ins co llec ted
to ge th er d u ring many cr o re s o f bir th s are b urn t up
In th e c en tre o f th e an u s and th e geni t als th ere is th e
triangular M l a d hara I t ill u mines th e sea t o f S i v a o f th e fo rm
i n a m ed k u ndalin i
T h ere is l o cat ed th e P a ra s a kt
o f bind u
F r o m th at sea t v ayu ari s e s F r o m th at s ea t agni bec o mes
increased F ro m th a t seat bin d u o riginat es and n ada bec o mes
increased F r o m th a t sea t Hamsa is b o rn F r o m th a t sea t
manas is b o rn T h e s ix c h akras beginning w i th M l ad h a ra are
s
G
o
ddes
F
r
o
m
th
e
neck
to
th
e
s aid to be th e sea t o f S ak i
(
)
T o th e
t
o p o f th e h e a d is said to th e sea t O f S amb h u
n adis th e b o dy is th e supp o r t ( o r v e h icle ) 3 to Pra na th e n adi s
o Ha m sa
o j i v a Pr a na is th e dwelling plac e 3 t
a re th e s u p p o r t 3 t
he
sea t and th e
ji v a is th e s u pp o r t 3 to S ak i Hamsa is t
l o c o m oti v e and x ed uni v erse
'

'

VA R KH A -

U PAN I SHA D

24 1

B eing w i tho u t dis t rac ti o n and o f a calm mind o n e s ho uld

prac ti s e pr a nay ama Ev en a pers o n w h o is w ell skilled in th e
prac tice o f th e th ree ba n d ha s s ho u ld t ry al w ays to c o gni s e wi th
a t r u e h ear t th at Princ iple w h ic h s ho uld be kn o w n and is th e
cause of all o bje c ts and th eir a ttribu t es Both e x pira ti o n
and in s pirat i o n s ho u ld ( be s to pped and made to ) res t in r e
s train t of breath ( al o ne ) He s ho uld depend s o lely o n B rah man
w h i c h is th e h igh es t aim of all v i sibles ( Th e gi v ing o u t o f ) all
e xt ernal o bj e c t s is s aid to be r e ch a k a ( e x pirat i o n ) T h e ( t aki n g
in of th e ) s piri t u al kn o w ledge of th e S as t
ras is said to be
p a raka (in spira ti o n ) and ( th e keeping to o ne s el f of ) s u c h kn o w
ledge is s aid to be ku mbh a k a ( o r re s t rain t of breath ) He is
an emancipat ed pers o n wh o prac ti s e s th u s s u c h a c h i t
a T h ere
t
T h ro ugh k u m bh a ka i t ( th e mind ) s ho u ld
is n o d o u b t ab o u t i t
be al w ays t aken u p and th ro u g h k u m bh a k a al o ne i t s ho u ld be
lled u p w i th in I t is o nly th r o u g h k u m bh a ka th at k u m bh a ka
s ho u ld be rmly mas t ered Wi th in i t is P a ra m a s iv a Th a t
s s s ho u ld be s h aken again th r o u g h
v
y
h
ic
h
i
s no n m ot
i
o
nle
a
u
w
(
)
ka nth a m udra ( th r o at p o s t u re ) Hav ing c h ecked th e c o u rs e o f
v ayu h av ing bec o m e perf ec t in th e prac tice o f e x pira ti o n and
res train t o f breath and h av ing plan t ed e v enly o n th e gr o u nd
wo f ee t o n e s h o u ld pierce th e fo u r s ea t s
th e t
wo h ands and th e t
th r o u g h v ay u t h r o u g h th e th ree y o gas He s ho uld s h ake
is ( fo rces ) a t th e m o u th of
M a h am e ru w i th th e ( aid of ) p r a ko t
v ay u T h e t
v ayu th r o bs
w o pu t as ( cav i tie s ) being drawn
uickly
T
h
e
u ni o n o f m oo n sun and agni s ho uld be kn o w n o n
q
acc o u n t o f nec t ar Th r o ugh th e m oti o n o f M eru th e d e va t
as
w ho s t ay in th e cen t re of M eru m ov e A t rs t in h is B rah ma
gran th i th ere is pr o duced s oo n a hole ( o r passage ) T h en
h av ing pierced B rah ma gran t
h i h e pierces Vish nu gran t
hi :
th en h e pierces R u d ra gran t
hi T h en to th e y o gin c o mes
hi
s libera ti o n f r o m th e impuri tie s o f
piercing
th
r
o
ug
h
v e dha
)
(
del u si o n th ro u gh th e religi o u s cerem o nie s ( per fo rmed ) in
v ari o u s bir th s th r o u g h th e grace o f guru s and d e va t
as and
th ro ug h th e prac tice o f y o ga
,

'

'

e r on
l t
h e gra nt
his a nd h e nce bec om e s a
H e ha s p ie rce d a ll t

ic h
tis m y t
s

31

e re a n d

t of vedhe

ma s

er

THI R T Y M I N O R

24 2

UPAN I sH A ns

In th e mandala ( sp h ere o r regi o n ) of S u sh u m na ( si t ua te d

be tw een I d a and Pi ngala v ay u s ho u ld be made to rise u p th r o ug h
th e f eatu re kn o w n as M udra band h a T h e s ho r t pr o nunciati on
( o f Pranav a) f rees ( o ne ) fr o m sin s : i t s l o n g pr o nunciat i o n c o n
f ers ( o n o n e ) m o k sh a S o als o i t s pr o nunciati o n in apyaya n a o r
pl u t
a s v ara ( to ne ) He is a kn o w er o f Ve d a w h o th r ou g h th e
ab ov e men ti o ned th ree w ay s of pr o nunciat i o n kn o w s th e end o f
Pranav a w h ic h is bey o nd th e p o w er o f speec h like th e n e v er
ceas ing o w o f o il o r th e l o ng draw n bell s o und T h e s ho rt s v ara
g o es to bindu T h e l o ng s v ara g o es to bra h m a ra nd hra th e pl u t
a
a ( tw el fth cen t re )
T h e man t ra s s ho u ld be u ttered
t
o d va d a s ant
ra sidd h i s T his Pranav a ( O M ) w ill
o n a c c o u n t o f ge tt ing m an t
rem ov e all o b s t acle s I t w ill rem ov e all sins O f th is are fo ur
a r a m bh a
gh at a p a ric h a ya
bh m ika s ( s t at es ) predicat ed viz
and nishp a t
i Ar a m bh a is th a t s t at e in w h ic h o ne h a ving aban
t
d o u ed e xt ernal karmas perfo rmed by th e th ree o rgan s ( mind
spee c h and b o dy ) is always engaged in men t al karma o nly I t
is said by t
h e w i s e th at th e gh at a s t at e is th a t in w h ic h v ayu
h av ing fo rced an o pening o n th e w e st ern side and being f u ll is
rmly x ed th ere P a rich a ya s t at e is th a t in w h ic h v ayu is
rmly x ed to ak as nei th er a s s o cia te d w i th j i v a n o r n ot w h ile
th e b o dy is imm ov able I t is s aid th at n ish p a t
i s t at e is th a t
t
in w h ic h th ere t ake pla c e creat i o n and diss o l u t i o n th r o u g h
At
m a o r th at s t at e in w h ic h a y o gin h aving bec o me a j i v a nm u kt
a
per fo rms y o ga wi tho u t e ffo rt
W ho e v er reci t es th i s U panish a d bec o mes immac u lat e like
agni L ike v ay u h e bec o me s p u re He bec o mes freed f r o m
th e s in o f drinking alcoho l He bec o me s f reed fr o m th e sins o f
th e th e f to f g o ld He beco mes a j i v a nm u k t
a
Th i s is w h a t
L ike th e eye perv ading th e a kas
is said by th e Rgv e d a
ut
e ff o r te v ery th ing
w
seeing
i
tho
ab
ov
e
a
wi
man
sees
se
)
(
u preme sea t o f Vis h nu
al
ays
th
e
s
T
h
e
br
h
ma
as
h
a
v
e
a
w
w
h
o
n
)
(
al w ays th eir spiri tu al eyes w ide o pen praise and illuminate in
di v ers e w ays th e spiri tu al sea t Of Vi s h nu

O M th u s is th e U panish a d
t
h
io n wit
Th
t
h ee kin d of p on n i t
h I m at
a 2 m at
a
nd
iv l y h a
Th y
as
3 m at
a w hi h m y b tns
di gh a nd p l t
p t
la t
l ong a nd v ry l on g
e d a s sh o t
,

'

'

e re

a re
e

a re re s

ec

s va

c a

r s a

ra

THI R TY M I N O R

244

senses is

U PAN i sH Ans

t
y ah a

subj
uga
t
i
o
n
th
e
senses
T
h
e
c
o
n
o
f
(
)
p
t
io n o f th e o nene s s o f c o n s ci o usne s s in all o bj ec t s is
e m pl a t
d h y a na T h e mind h aving been drawn away fr o m th e o bj ec ts
o f th e s ense s
th e xing of th e c h ai anya ( c o ns c i o usne ss ) ( o n
T h e fo rge tting of o ne s el f in d hy a na is
o n e al o ne ) i s d h a ra na
sam ad h i He w ho th u s kn o ws th e eight s u b tle par ts o f y o ga
a tta ins s al v ati o n
Th e b o dy ha s v e s ta ins
passi o n anger o u t
brea th ing f ear and sleep T h e rem ov al of th ese can be
e ff ec ted respec t i v ely by ab s ence o f sa nk a lp a fo rgi v eness m o der
a t e foo d care f ulness and a s piri tu al s ig ht o f t
In o rder
at
t
va s
t
o
cro ss th e o cean of sam s ara w h ere s leep and f ear are th e
c
rsh na
serpen t s inj u ry e t
are th e w av es t
th
irs
t
is
th
e
(
)
w h irlp oo l and w i f e is th e mire o ne s ho u ld adh ere to th e s u b t l e
path and ov ers t epping t
at
t
v a and oth er g u nas s ho u ld l oo k o u t
fo r Ta raka
T a raka is B rah man w h ic h being in th e middle
wo eyebr o w s i s o f th e nat u re of th e spiri t u al e i u lge n c e
o f th e t
T h e ( spiri tu al ) seeing th r o ug h th e th ree
o f S a c h c h ida na n d a
l a k shy a s ( o r th e th ree ki nd s o f in t r ovisi o n ) is th e mean s to I t
B
ra
h
man
u sh u m n a w h i c h
is
f
r o m th e m fi la d h ara to bra h
S
(
)
In th e cen tre o f i t is
m a ra n d h r a h a s th e radiance o f th e sun
k u ndalin i s h ining like cro res o f lightning a nd s u b tle as th e
th read in th e l ot us s t al k T amas is des tr oyed th ere T h r o u g h
w o ear s are cl o s ed
s eeing i t a ll s ins are de s t r o yed W h en th e t
ka ra ( o r b oo ming ) s o u nd is
by th e t ips of th e f o r e nge rs a p h t
h eard W h en th e mind is x ed o n i t i t sees a blue light be
a rla k s h a o r
t w een th e eyes as als o in th e h eart ( Th i s is a n t
y
in ternal in t
In th e ba hirla kshya ( o r e xt ernal in
r o vi s o n )
in o rder be fo re h is n o s e a t dis tance o f
s ee s
o ne
ro v is i o n )
t
4 6 8 1 0 and 1 2 digi ts th e space of bl u e c o l o u r th en a c o l o u r
resembling e y a ma ( indig o black ) and th en s h ining as rak t a ( red)
wav e and th en w i th th e t
w o p i t a ( yell o w and o range red ) c o l o urs
T h en h e is a y o gin Wh en o n e l oo k s a t th e e xt ernal space m ovi ng
n e h o l d wi t
R i in g bo v e t
h into vis ion o gni
h
e v n P ana s
C omm
gi on of Ak a T m a s nd sh o l d t
h n m ke T m g tint
o R j s R ja s
h
in t
he S p m On
oS t
v S t
v i nt
o N a ay n nd N a aya n in t
ot
t
t
i nt
ne
t
o c ro s
Ta k i f om ( 7 t cr o s
ite n b l s
m a : The
he
re be t
w ee n t
h igh v i ion i h
k e p la ce in a ce nt
id t
o t
ye bro ws
h e b ra i n
p o b b l y in t
ra

ra

'

s,

e re
a

er

ra

e re
.

sa

as

a a

e s

as

a a

re

e.

sa

s ra

se

245

M A nD A LAR RLH M ANA - UPA N I S H A I)

th e eyes and sees s t reaks o f lig ht at th e c o rn ers o f h is eyes th en

h is visi o n can be made s teady W h en o n e see s jy o t
i s ( s piri tu al
lig ht) ab ov e h is h ead 12 digi ts in leng th th en h e a tt ain s th e
s tat e o f nec tar In th e m a dhy a l a ksh ya ( o r th e middle o ne )
o n e sees th e v ariega t ed c o l o u rs o f th e m o rning as i f th e s u n th e
m oo n and th e re h ad j oined to ge th er in th e ak as th a t is w i thou t
th em T h en h e c o me s t
T h rou gh
o h a v e th eir na t ure ( of lig ht )
i
ra c t
c e h e bec o mes o ne w i th a k as
de
vo
id
all
gu
as
and
peculi
o
f
n
p
ie s A t rs t ak as w i th it
a rit
s s h ining s t ars bec o me s to h im Para
ak as a s dark a s t
amas i ts el f and h e bec o mes o n e w i th Para
ak a s sh ining w i th s t ars and deep as t amas ( T h en ) h e bec o m es
o n e w i th M ah a a k a s resplenden t ( a s ) wi th th e re o f th e del u ge
T h en h e be c o me s o ne w i th T at
t
v a ak a s light ed w i th th e
bri g h t
ness w h ic h is th e h igh es t and th e bes t of all T h en h e
bec o mes o ne w i th S u rya akas ( s u n ak a s ) brig ht ened by a
cro re o f s uns B y prac tising th u s h e bec o mes o n e w i th th em
He w h o kn o w s th em bec o mes th u s

Kn o w th a t y o ga is t w ofo ld th r o u g h i ts di v isi o n in to
th e p rva ( earlie r) and th e u t
ara ( la ter )
T h e earlier is
t
araka and th e la ter i s a m a n a sk a ( th e mindle s s )
T araka is
t
di vided in to m a r i ( w i th limi tati o n ) and am a r t i ( w i tho u t
a ti o n )
araka w h ic h g o es to th e end o f
l imi t
T h at is m u r t
i t
th e senses ( o r e x is t s till th e sen s e s are c o nqu ered ) T h a t is
a m rt
i ta raka w h ic h g o es bey o nd th e t
wo eyebro w s ( ab ov e th e
sen s e s ) Both th e s e s ho uld be perfo rmed th ro u gh manas A n
i ( in t ernal v i s i o n ) as s o ciat ed w i th manas c o me s to aid
a rd rs h t
t
a raka
T ejas ( sp iri t ual light) appears in th e ho le be t w een th e
t
T h is t
a raka is th e earlier o n e
T h e lat er is
w o eyebr o w s
t
T h e grea t jy o t
i s ( lig h t
a m a n a s ka
) is ab ov e th e r oot o f th e
pala te B y s eeing i t o n e ge t s th e si dd h is a nim a e t c
S a mbh a v i mu d ra o ccurs wh en th e l ak sh ya ( spiri t u al v isi o n )
is in te rnal w h ile th e ( ph y s ical ) eyes are seeing e xt ernally w i th
T h is is th e grea t science w h ic h is c o ncealed in a ll
w inking
ou t
th e t
an t
ras W h en th is is kn o w n o n e d o es n ot s t ay in s am s ara
a rl a ks h a
is o f
I t s w o rs hip ( o r prac tice ) gi v es sal v ati o n A nt
y
,

'

'

'

'

'

'

'
,

'

h
t

Th e

p h
h
h p l t
omm ntt
o p tit 12 d igit bov t
ootof t
h p it
i ty b o d y
h n t o ponding tt
a t t
w lf t

D vada s

n a

or

u s

ce

as

re c rre s

s a

e r

ar

a a e
.

er

a ps

T H I RT Y M I N O R

U PAN I SHA D S

is ( o r w a t
th e nat u re o f J a l a jyo t
e r yo t
i
I
t
is
kn
o
wn
by
th
e
s
)
j
great Rsh is and is in visible b oth to th e in t ernal a nd e xterna l
senses
S a h a srara ( viz th e tho u sand pe t alled l ot u s o f th e pineal
gland) Ja la j yo t
is
a rl a ksh a
is th e a n t
S o me s a y th e fo rm o f
y
h e cav e of bu dd h i beau ti f ul in all i t s par t s is a n
Puru s h a in t
S o me again say th at th e all q u ie s cen t N i la ka nt
a rl a k shy a
ha
t
acc o mpanied by U m a ( h is w i f e ) and h aving v e m o u th s and
a rl a k sh ya
la ten t in th e mids t o f th e s p h ere in th e brai n is a nt
W h ils t oth ers say th a t th e Purus h a o f th e dimensi o n o f a
th umb is a n t
A
f
a rl a k shy a is th e O ne
a rl a ksh a
e w ag a in say a n t
y
S el f made supreme th r o ugh in tr ovisi o n in th e s t at e o f a j i v an
ma kt
a A ll th e di ff eren t s t at emen t s ab ov e made pert ain t
o
h a w h o sees th a t th e
A m a al o ne He a l o ne is a B ra h ma nisht
ab ov e laks hya is th e pure A m a T h e j i v a w h ich is th e t w en t y
t
ht
v a s bec o me s a
ft
at
t
v a h av ing aband o ned th e t wen ty fo ur a t
i
a nm u kt
a th r o u g h th e c o n vic t i o n th a t th e t wen ty sixth t
v
at
t
va
j
I al o ne B ec o ming o ne wi th a nt
m a is
a rl a k
P a ra m at
sh y a ( B ra h man ) in th e emancipa ted s t a t e by means o f a n a rl a k
j i v a bec o mes o ne wi th th e p artless sp h ere o f
shy a ( in t r ovisi o n )
.

'

P a ra m akas

'
.

T h u s ends th e rs t B rah mana

B RAH MA NA II

T h en Yaj nav alkya asked th e Purus h a in th e sph ere o f th e

a rl a k shy a h as been described many t imes

0 Lo rd a nt
su n :
bu t i t h as ne v er been u nders too d by me ( clearly ) Pray describe

it t
He replied :
I t is th e s o urce o f th e v e elemen ts
o me
re o f many ( s treaks of ) lightni ng and h as fo ur seats
h a s th e l u s t
h a ving ( o r ris ing fr o m ) T h a t ( B rah man )
In i t s mids t th ere
arises th e manif est ati o n o f t
a tv a I t is v ery h idden and
I t can be kn o w n ( o nly ) by o n e w ho h as g ot
u nmani f es te d
in to th e b o a t of j ana I t is th e o bj ec t o f b oth bah ir and
ar ( e xtern al and in t ernal ) la ks hy a s In i ts mids t is abs o rbed
a nt
h
Th
omm ntt
or t
o
bov t
h tntl ks hy vi B hm n
p p o tt
i q ot
is j l
w t j y ot
es t
h P anay am G ay t
i whi h
y
O m A po
Ap0 j yot
i
is
is is B h ma n
m rt
c
jyot
a m B ra h m a e t
wa t jy ot
,

e c

su

ar a

'

a a

or

er -

ra s o a

or

e r-

sa

ra

s :

ra

THI RT Y M I N O R U PAN ISH AD S

248

th e s o und o f P ra nav a ( O m ) in w h ic h m anas beco mes abs o rbed

Suc h a m a n h a s n ot e v en th e t o u c h o f karma T h e karma o f
n
a
n
d
h
a
v
a
n
o
r
S
a
a
th e daily prayers ) is v erily per fo rmed a t
d
(
y
th e rising o r se tting of th e sun A s th ere is n o ri s ing o r se tting
( bu t o nly th e e v er s h ining ) o f th e s u n o f C h i t
( t h e h ig h er c o n
s c io u s n e ss ) in th e h ear t o f a man w ho kn o w s th u s h e h a s n o
karma t o perfo rm R i s ing ab o v e ( th e c o n c ep ti o n o f) day and
nigh t t h ro ug h th e anni h ila t i o n o f s o un d and time h e bec o mes
o n e wi t h B ra h man t h r o ug h t h e all f ull j na na and th e a tt ain
ing o f th e s t at e o f numani ( t h e s t a t e ab ov e mana s ) T h r o ug h th e
s t at e o f u n m a n i h e bec o me s a m a na sk a ( o r wi th o u t mana s )
N o tbeing t r o ubled by any tho u g ht s ( o f th e w o rld ) t h en
c o ns t it u te s t h e dh y ana
T h e aband o ning o f all karma s c o n s ti
ut
e s a vah a n a
t
( in v o c at i o n o f go d ) B eing rm in th e uns h aken
piri
t
ual
wi
s d o m c o n s t i t u t es a s ana ( p o s t ure
B
eing
in
th
e
s
(
)
)
s t a t e o f u n m a n i c o n s t i t u te s t h e p ad ya ( o ffe ring o f wa t er fo r
wa sh ing th e f ee t o f go d ) P re s erv ing t h e s t a t e o f a m a n a ska

r e d as s acri c e c o n s t i t u t e s th e a r h a
w
h
en
mana
s
i
s
o
e
f
er
o
f
)
g y
(
ing o f wat er as o bla t io n generally ) B eing in s t a t e o f e t ernal
brig ht nes s and s h o rele s s ne c t ar c o n s t i t u t e s s nan a ( bath ing ) T h e
c o n t emplat i o n o f At
m a a s pre s en t in all c o n st i t u t e s ( t h e applica
s andal
ti o n t
Th e remaining in th e real s t a t e
o f)
o t h e id o l
a
o f th e d rk ( s piri t ual eye ) i s ( th e w o rs h ipping wi t h ) a ks h a t
f
o
c o nsci o u s ne s s )
rice
T
h
e
a
t
t
aining
C
h
i
t
is
o n br o ken
n
(
)
(
th
e
w
o
r
s h ipping wi t h ) o wer T h e real s t a t e o f agni ( re ) of C h i t
(
T h e s t a t e o f t h e s u n o f C h it
i s th e d h upa ( burning o f incen s e )
is th e d i pa (lig h t wa v ed be fo re th e image ) T h e uni o n o f o ne
sel f wi t h t h e n ec t ar o f f ull m o o n is t h e n a iv dya ( oe rin g of fo o d
T h e imm o bili ty in th a t s t at e ( of th e eg o being o n e wi th
all ) is p ra d a ksh ina ( g o ing r o und th e image ) T h e c o ncep t i o n
I am He is n a m a skara ( pr o s t ra t i o n ) Th e silence ( th en ) is
of
th e st
ut
i ( prai s e ) T h e all c o n t en t men t ( o r sereni ty th en ) is th e
gi
v
ing
lea
v
e
t
o
o d o r nis h ing w o r s h ip )
T
h
is
is
vis a rj a n a
(
g
(
h i pa ra g ph t
h h ighe
e et m e ni g i gi en f ll t
i
d ne
In t
hip f G d i t
h H in d u h
e w el l te m pl e R eg d
w
he p uj a
in t
l th in g f the i d l w hi h i l eft the e the co m m entt e xpl i n it
h
i ng t
ee
im
g
t
h w in g f t
h l igh t
o
m m e nt to bri n g i n n i i j n
H e e ls the
h ide
h e e l f hi nin g
be fo e the im ge Th t
di n g t
I m t
o hi m t
is
.

ra

o rs

or

cr

s.

ons

ac

as

s as

ou s

ou

ar

or

as

n.

e. o r s cr

e c o

r or s

co

a cco r

av

M AND ALA BREH M ANA - U

PAN I S H AD

249

th e w o rsh ip o f A t
m a by all R a j a y o gins ) He w ho kn o ws th is
kn o ws all

ri u t
i
u s dispelled
Wh en th e t
are
th
h
e
bec
o
mes
th
e
p
kai v alya jy o t
is wi tho u t b h av a ( e xi s t en c e) o r a bh ava ( n o n
e x is t ence ) f ull and m oti o nles s like t h e o c ean witho u t th e t ides
o r like th e lamp
h e wind
wi th o u t t
He bec o m es a bra h m a vit
n
k
( o wer o f B rah man ) by c o gnisin g th e end o f th e sleeping s t a te
h e waking s t a t e
e v en w h ile in t
T ho ug h th e ( s am e ) mind is
i as al s o in sam ad h i th ere is muc h d ie re n ce
abs o rbed in s u shu p t
be t ween th em ( In th e fo rmer ca s e ) a s th e mind is ab s o rbed
in t
amas i t d o es n ot bec o me th e means o f sal v a ti o n ( bu t
) in
sam ad hi as th e m o dica ti o ns o f t
ama s in h im are r o ot ed away
th e mind raises i t sel f to th e nat ure o f th e P ar tle s s A ll th at is
n o oth er th an S a kshi C h ai t
anya ( wi t ne s s c o ns c i o usne s s o r th e
Hig h er Sel f ) in to w h ic h th e ab s o rp ti o n o f th e w ho le u ni v erse
t akes place inasmuc h as th e uni v erse is bu t a del usi o n ( o r
creat i o n ) o f th e mind an d is th ere fo re n ot d ie re nt
fro m i t
T ho ugh th e uni v erse appears perh aps as o u t side o f th e mind
s t ill i t is unreal He w ho kn o ws B ra h man and w ho is th e s o le
enj oyer o f bra h mic bliss w h ic h is e t ernal and h as dawned o nce

n
n
o
e
fo
r
all
in
h
im
th
a
t
man
b
ec
o
mes
wi
th
B
ra
h
ma
He
in
)
(
w ho m s a nk a l p a perish es h as g ot muk t
i in h is h and T h ere fo re
emancipa t ed per s o n th r o u g h th e c o n t empla ti o n
o n e bec o mes an
Ha ving gi v en up b oth b h a v a and a bhava o n e
ma
o f P a r a m at
bec o mes a j i va n m u kt
a by lea v ing o ff again and again in all
s tat es j nana (wisd o m ) and j e ya ( o bjec t of wi s d o m ) d h y ana
medi
t
a
t
i
o
n
and
h
e a ( o bj ec t of medi t a t i o n ) laks h ya ( th e aim )
d
y
)
y
(
and a la ksh ya ( no n aim ) drs ya ( th e v i s ible ) and a d rs ya ( th e n o n
and a p o h a ( nega t iv e reas o ning )
v isible and h a ( reas o ning )
He w ho kn o ws th is kn o ws all
h a s ( s t a t e s ) vi z ; j agra t
T h ere are v e a v a st
( waking ) sva pna
s leeping
s
dr
i
dreamle
s
t
h
e
t
urya
fo
ur
th
e aming )
s u sh u t
(
)
(
)
p
(
h e fo ur th )
and u ryat
T h e j i v a ( eg o ) th at is
it
a ( th a t bey o nd t
engaged in t h e waking s ta t e bec o me s a tt ach ed to th e p ra vr t
i
o f naraka ( h ell
w
rldly
pa
th
and
is
th
e
par
t
icipa
to
r
as
th
e
o
)
)
(
h kn w e
t
h
k n wn d t
i
h th ee t
h k n wl e d ge
t
Th
T ip t
h t
i n ti n a re m d e
C m m D hy an n d t
he tt
e d be f e w he ein t
h ee di t

h
t
h
n i d e ra ti n f the p os a n d c n
nd
o
Uh
p
-

'

a a

a a

82

a re
o

or

rs s a

e co

r,

an

s.

THI RT Y M I N O R U PAN I S H AD S

250

f rui t o f sins He desires s v arga (h eav en ) as th e f rui t o f his

vir t u o us ac t i o ns T h is v ery same pers o n bec o mes ( aft erwards )

indi ff eren t to all th ese saying E n o ugh o f th e bir th s t ending to

ac t i o ns th e frui t s o f w h ic h t end to b o ndage t ill th e end o f th is

i ( re t urn )
mundane e x ist ence
T h en h e pursues th e nivrt
t
path wi th a v ie w to a tt ain emancipat
i o n A nd th is pers o n th en
t akes re f uge in a spiri t ual ins t ruc to r in o rder to cro ss thi s
mundane e x is t ence Gi v ing up p assi o n and o th ers h e d o es o nly
tho se h e is asked t
do
T h en h av ing acquired th e fo ur
o
s adh anas ( means t
sal v at i o n ) h e a tt ains in th e middle o f th e
o
l ot us o f h is h ear t th e R eali ty of a nt
a rl a k sh a th a t is bu t th e
y
o f Lo rd and begins to rec o gnise ( o r rec o llec t ) th e bliss o f
Sa t
i s ta t e
B rah man w h ic h h e h ad left ( o r enj o yed ) in h is su sh u pt
At las t h e a tt ains th is s t at e o f di s crimina ti o n ( th us )
I th ink I
am th e n o n dual O ne o nly I was in a j ana fo r s o me
time ( in th e waking s t a t e and called th ere fo re Vis va )
I became s o me ho w ( o r in vo lun t arily ) a Ta ij a s a (in th e
dreaming s t at e ) th r o ug h th e reec t i o n ( in th a t s t a te ) o f
th e afni ties of th e fo rg ott en waking s t at
e ; and no w I
am a P raj na th r o ug h th e disappearance o f th o se tw o s t a te s
T h ere fo re I am o n e o nly I ( appear ) a s m o re th an o ne
th r o ug h th e di ff erences o f s ta t e and place A nd th ere is
n oth ing o f diff eren t ia ti o n o f class be sides me
Having
ex pelle d e v en th e smack o f th e di ff erence ( of c o ncep t i o n )
be t ween I and T h a t th r o u g h th e tho u g ht I am th e pure
and th e se co n d le s s B rah man and h av ing a t t ained th e path
o f sal v a t i o n w h ic h is
o f th e na t ure
a ft er
o f P a ra bra hm a n
h a ving bec o me o n e wi th I t th r o ug h th e d hy ana o f th e sun s
sp h ere as sh ining wi th h imsel f h e bec o me s f ully ripened fo r
ge tting sal v a ti o n S a nka l pa a n d oth ers are th e causes o f th e
b o ndage o f th e mind ; and th e mind de vo id o f th ese bec o mes
t fo r sal v a ti o n P o s sessing suc h a mind f ree f r o m all
and wi th drawing h imsel f fr o m th e o u t er w o rld
( s a nka lp a
o f s ig ht and o th ers and s o keeping h imsel f o u t o f th e o d o ur of th e
uni v erse h e l oo ks up o n all th e w o rld as A t
m a aband o ns t h e co n
io n of
I th inks I am B rah man and c o nsiders all th ese
c e pt
as At
ma T h r o ug h th ese h e bec o mes o ne w ho h as d o ne h is du ty
.

THI RT Y M I N O R

25 2

UPAN I S H A p s

h is manas and bec o mes ab s o rbed in P a ra m a ma T h e des truc ti o n

o f manas t ak es place a ft er th e des t ruc t i o n o f th e c o llec t i v e
senses like t
h e c o w s udder ( t h a t s h ri v el s up ) a ft er th e milk
h as been drawn I t is th i s th at is a m a n a ska B y fo ll o w
ing th is o ne bec o mes al ways pure and bec o mes o ne th a t h as
d o ne h is du ty h av ing been lled wi th th e par t less bliss by means
o f th e pa th o f t
araka y o ga th ro ug h th e ini tiat i o n in to th e sacred
ma
sen t ence s I am P a ra m a t
T h a t ar t tho u
I am tho u
al o ne T ho u ar t I al one e t c
W h en lfis manas is immer s ed in th e aka s and h e bec o mes
all full and w h en h e att ains th e n u man i s ta t e h av ing aband o ned
all h is c o llec ti v e sense s h e c o nquer s all s o rro ws and impuri ties
th r o ug h th e par tless blis s h a v ing a t t ained t h e f rui t s o f kai v alya
ripened th r o ug h th e c o llec t i v e meri t s ga th ered in all h is pre vi o us
li v es and th inking always I am B rah man be c o me s o n e
th a t h as d o ne h is du ty
T h ere is n o
1 am t ho u al o ne
di ff erence be t ween t h ee and me o wing to th e f ullness o f P ara
Sayi n g th us h e ( th e P urus h a o f th e sun ) embraced
ma ma
h is p upil and made h im unders t and i t

T h us ends th e th ird B rah ma na

.

'

B RAH MANA IV
T h en Y aj a va l kya addressed th e P urus h a in th e sp h ere ( of
th e sun ) th us
Pray e x plain to m e in de t ail th e na t ure o f th e
v e fo ld di v isi o n o f
He replie d
T h ere are v e ( vi z ) : ak as
a ra maka s
s r aka s
and
T
h
a
t
w
h
ic
h
is
of
m
a h ak a s
rak as
a
p
y
p
th e nat ure o f darkness b oth in and o u tis th e rs t a k as
T h a t w h ic h h as th e re o f th e deluge b o t h in and o u t
is t ruly
T h a t w h ic h h as th e brig ht ne ss o f th e sun b oth in and
m a hakas
T h at brig ht ness w h i c h is indescribable all
o u tis s ryakas
perv ading and o f th e na t ure o f unri v alled bli ss is p a ra m akas
B y c o gni s ing th ese acc o rding to th is descrip t i o n o ne bec o mes o f
th eir nat ure He is a y o gin o nly in name w ho d o es no t
c o gnise
w ell th e nine c h akras t h e si x ad ha ras th e th ree la kshya s and

th e v e a k as T h us end s th e fo ur t h B rah mana

h e se cret wa y o f im pa rti ng h igher tru th
T his i s a re fere n ce t
o t

'

'

'

'

'

'

'

'

M A ND ALAB R AHM ANA - U

PAN I S H AD

25 3

B RAH M ANA V
T h e manas in uenced by w o rldly o bjec t s is liable to b o nd
age ; and th a t ( manas ) w h ic h is n ot s o inuenced by th ese is t
f o r sal v a t i o n
Hence all th e w o rld bec o mes an o bjec t o f c h i t
a3
t
w h ereas th e same c hi t
t a w h en i t is supp o r tles s and well ripe in
th e s t a t e o f u n ma n i bec o mes w o r th y o f laya ( ab s o rp t i o n in
B rah man ) T h is abs o rp ti o n y o u s ho uld learn f r o m me w ho am
th e all full I al o ne am th e cause of th e abs o rp t i o n o f manas
Th e manas is wi th in th e jyot is ( spiri t ual lig ht ) w h ich again is
la t en t in th e spiri t ual s o und w h ic h pert ain s to th e an aba a
( h ear t ) s o und T h a t manas w h ic h is th e agen t o f creat i o n
preser v at i o n and des t ruc ti o n o f th e th ree w o rlds th a t same
manas bec o mes abs o rb e d in th a t w h ic h is th e h igh es t sea t o f
Vis h nu ; th r o ug h suc h an ab s o rp ti o n o ne ge t s th e pure and
o wing to th e absence of diff erence th en Th is
s e co n d l e ss s t a t e
al o ne is th e high es t tru th He w ho kn o ws th is will wander in
th e w o rld like a lad o r an idi ot o r a dem o n o r a simple to n B y
p rac tising th i s a m a na ska o ne is e v er c o n t en t ed h is urine and
faec e s bec o me d iminis h ed h is foo d bec o mes lessened : h e bec o mes
s t r o ng in b o dy and h is limbs are fr ee f r o m diseas e and sleep
T h en h is brea th and eyes being m ot i o nless h e realises B ra h man
and att ains th e nat ur e o f bliss
T h a t asce tic w ho is in t en t o n drinking th e nec t ar o f B rah
man pr o duced by th e l o ng prac tice o f th is kind of sam ad h i
beco mes a p a ra m a h a m sa ( as ce t
ic ) o r an av a d h ut a ( naked asce tic )
B y seeing h im all th e w o rld bec o mes pure and e v en an illit
er
p ers o n w ho serv es h im is f reed f r o m b o ndage He ( th e
at
e
asce tic ) enables th e members o f his f am ily fo r o n e h undred and
and h is m oth er
o ne genera t i o ns to cr o ss t h e o cean of sam s a ra

f a ther wi f e and c h ildren all th ese are similarly f reed T h us is

th e Upanis h a d T h us ends th e fth B r a h ma na

.

N AD A B I N D U

1
-

U P AN I S H A D

OF

R G VE D A

syllabl e A is c o nsidered to be i t s ( th e bird O m s ) right

ra h al f me t re is
wing U i t s le ft : M i t s t ail ; and th e a rdh a m at
(
)
s h ead
said t
o be it
Th e ( raj asic and a masic ) quali ties i t s f ee t upwards ( to th e
o be i t
l o ins) sat
v a i t s ( main) b o dy d h arma is c o nsid e re rd t
s
t
rig ht eye and a d h arma i t s le ft
T h e B hurlo ka is sit u a t ed in i t s f ee t th e B hu va rl o ka in i t s
knees ; th e S u va rlo ka in i t s l o ins and th e M a h a rlo ka in i t s na v el
In i t s h ear t is si t uat e th e J a no lo ka th e t
a o l o ka in i t s
p
th ro a t and th e S at
yal o ka in th e cen t re o f th e fo re h ead be tween
th e eyebr o ws
T h en th e m at
r a ( o r mant
ra ) bey o nd th e S a ha srara ( tho usand
rayed ) is e xplained
s ho uld be e x plained
A n adep t in y o ga w ho bes trides th e Hamsa ( bird ) th us
f
f
o n O m ) is n o t
c
o
n
t
empla
t
es
a
ec
t
ed
by
kar
i c I nuences
v
i
a
m
(
o r by t ens of cr o res o f sins
LitS o n d s ee d
h e l a t l ette
T he co m m ent t sa y tha t M is t
hence ta il a n d
a nd
h he d a s i t
ena bl es n t ttin thighe w l d
i is t
a rdh a m i t
t
A n the e din g i T he q a litie s
i tf eet t n d T t
va is it
s bo d y
C o m m S in e t
h is m nt h
l e dy
i n the pre ce d in g
rre d
kha nda o f the m e s akh a iti s s im pl y ef e e d i n the te xt T he m a nt is

TH E

or

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as

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ra

o b t
h l ett
g em t
e A nd U
h t
f t
h
t
w wi g
h f m
f Vi hn wh i h g e t
t
g t
b de f S y
h
the th n d y d G d ; t
h t yll bl e O m be i g i ithe t ll the d ev
H
g e p t S h a h eei g t
ll y
h
w lds p e
l )
( f W
n
S a h a s i nh be i ng the e t f the p i i t l

The m a nin
Ha m sa ( O m ) o f
o u sa

ra

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ar

or

s o

r a

as

rs o n a

TH I R TY M I N O R

25 6

PAN ISH AD S

T h a t w h ic h is bey o nd th ese
P a ra bra h ma n w h ic h is
bey o nd (th e ab ov e m a ra s) th e p ure th e all per v ading bey o nd
kal a s th e e v er resplenden t and th e s o urce of all jyo is ( lig ht )
sho uld be kn o wn
Wh en th e mind g o es bey on d th e o rgans and th e gu na s and
is abs o rbed h a v ing n o separat e e xist
ence and n o m e n t al
ac t i o n th en ( th e guru ) s ho uld ins t ruc t h im ( as to h is f ur th er
c o urse o f de v el o pmen t )
T h a t pers o n al ways engaged in i t s c o n t e m pla t i o n and a l
ways abs o rbed in i t s ho uld gradually leav e o ff h is b o dy ( o r
f amily ) fo ll o wing th e c o urse of y o ga a nd avo iding all in t er
c o urse wi th s o cie t y
T h en h e being f reed f ro m th e b o nds of karma and th e
e xis t ence as a j i v a and being p ure enj o ys th e supreme bliss
by h is att aining o f th e s t at e of B ra h m a
O in t elligen t man spend y o ur li f e always in th e
kn o wing o f th e supreme bliss enj oying th e w ho le o f y o ur p rara b
d h a ( th a t p o r tio n o f pas t karma n o w being enj oyed ) wi tho u t
making any c o mplain t ( of i t )
m a jfi a na ( kn o wledge of At m a o r Sel f ) h as
Even aft er at
awakened ( in o n e ) p rara bd ha d o es n ot leav e ( h im ) ; bu t h e
d o es n o tf eel p rara bd h a af t er th e da wning o f t
at
v a an a
t
j
o
r
t
ru
th
because
th
e
b
o
dy
and
oth
er
of t
kn
o
wle
d
ge
a
t
v
a
)
(
th ings are asat( unreal ) like th e th ings seen in a dream to o ne
I
o n awaking f r o m i t
T h at ( p o r t i o n o f th e ) karma w h ic h is d o ne in f o rmer
bir th s and called p ra ra bd ha d o es n ot a t all aff ec t th e pers o n
a a ni ) as th ere is n o rebir th to h im
a
v
t
t
t
(
j
A s th e b o dy th a t e xis t s in th e dreaming s t at e is un t rue
s o is th is b o dy W h ere th en is rebir t h t o a t h ing th a t is
illus o ry H o w c a n a th ing h a v e any e x is t ence w h en th ere is n o
bir t h ( to i t )
A s th e clay is th e ma t erial cause o f th e p ot s o o ne
learns f ro m Ve dant
a th a t a j ana is th e ma t erial cause of th e
h e in com p a b l e
Ano the e dit
th o gh y og a t
i n s y s he s h o l d e n te
en tS
n d q ie
h C l c tt e di ti n t p s
He e t
tt
h
v
di c im in tio n f t
o f th is
n ivers e a nd
h
t
i
T t
t
tj an the
m a o the S e lf in m a n
d is crimina ti o n of At
m j an a
m a n At

i va

sc

va
a

r u

ar

s r

s o

as

Ni

25 7

ARI
N
U
n
n UPAN I sHA n

uni v erse : and w h en a j a na ceases t

o e xis t w h ere th en is th e
c o sm o s
A s a pers o n th r o ug h illusi o n mi s takes a r o pe fo r a serp en t
ya ( th e e t ernal t ru th ) sees th e w o rl d
s o th e foo l n ot kn o wing Sat
o be t rue )
(t
W h en h e kn o ws i t t
o be a piece o f r o pe th e illus o ry idea o f
a serp en t v ani s h es
S o w h en h e kn o ws th e e t ernal subs t rat um o f e v ery th ing
and all th e uni v ers e bec o mes ( th ere f o re ) vo id ( to h im ) w h ere
o h im
th en is pra ra bdh a t
th e b o dy being a par t o f th e w o rld ?
T h ere fo re th e w o rd p ra ra bd ha is accep t ed to enlig ht en th e
ign o ra n t ( o nly )
T h en as p ra ra bdha h as in c o urse of t ime w o rn o u th e w ho
is th e s o und re s ul ting f ro m t h e uni o n o f P ra nav a wi th B rah man
w ho i s t h e ab so lut e e ff ul g ence i t s el f and w ho is th e bes to wer o f
all g o o d s h ines h im s el f like th e s u n a t th e di s persi o n o f th e cl o uds
T h e y o gin being in th e s id d h a sa n a ( p o s t ure ) and prac t i s ing
h e v a ish n a v i m u d ra s h o uld alway s h ear t h e in t ernal s o und
t
th r o ug h t h e rig h t ear
T h e s o und w h i c h h e th us prac tises makes h im dea f to all
Ha v ing ov erc o me all o bs t acle s h e en t ers th e
e xt ern al s o unds
urya
s
t
t
e
wi
t
h
in

ft
een
days
a
t
In th e beginning o f h is pra c tice h e h ears many l o ud
s o und s T h ey gradually increase in pi t c h and are h eard m o re
a n d m o re s ub t ly
At rs t th e s o und s are like thos e pro ceeding f ro m th e o cean
and cat arac t s : in th e middle ( s t age ) tho se
c l o uds ke tt le drum
pro ceeding f ro m mardala ( a mu sical ins t rumen t ) bell and ho rn
t h e las t s t age t ho s e pr o c eeding f ro m t inkling bells u t e
At
v i na ( a mu sical in s t rumen t ) and bees Th us h e h ears many
su c h s o unds m ore and m o re sub tle
W h e n h e c o me s t o t h a t s t age w h en th e s o und o f th e grea t
ke ttle drum is being h eard h e s h o uld t ry to dis t inguis h o nly
s o und s m o re and m o re s ub t le
He may c h ange h is c o ncen t ra ti o n f ro m th e gr o ss s o und to
o th e gr o s s bu t h e s ho uld no t
th e sub tle o r f ro m th e sub t le t
a ll o w hi s mind to be di v er t ed fr o m th em to wards oth ers
,

33

T H I R TY M I N O R

25 8

PAN ISH AD S

Th e mind h aving a t rs t c o ncen t ra te d i t sel f o n any o ne

o th a t and is ab s o rbed in i t
so und x es rm ly t
o th e e xt ernal impressi o ns
I t ( t h e mind ) bec o ming in s ensible t
bec o mes o n e wi t h th e s o und as milk wi th wat er and th en bec o me s
rapidly abs o rbed in c h id akas ( t h e ak a s w h ere C h i t
pre v ails )
B eing indiff eren t t o ward s all o bj ec t s th e y o gin h aving
co n t r o lled h is pass i o ns s ho uld by c o n t inual prac tice c o n cen t ra t e
h is a tt en t i o n up o n th e s o und w h ic h de s t ro ys t h e m ind
Ha ving aband o ned all tho ug h t s and being fr eed f ro m all
ac t i o ns h e s ho uld always c o ncen t rat e h is a tt en t i o n o n th e
s o und and ( th en ) h is c h i t t
a bec o me s abs o rbed in i t
Ju s t as th e bee drinking th e ho ney ( al o ne ) d o es n ot care fo r
th e o d o ur s o th e c h i t t
a w h i c h is always ab s o rbed in s o und d o es
no t
l o ng fo r sen s ua l o bj ec t s as i t i s b o und by t h e s wee t smell o f
n a da and h a s aband o ned i t s i tt ing n a t ure
T h e s erpen t c h i t
t a th ro ug h li s t ening to th e n a da is en tirely
abs o rbed in i t and bec o ming un c o nsci o u s o f e v ery th ing c o n c e n
t rat es i t sel f o n t h e s o und
T h e s o und s er v e s th e purp o s e o f a s h arp g o ad t
he
o c on trol t
maddened e lep h an t c h i tt a w h ic h r o v es in t h e pleas ure garden
o f t h e se n sual o bj ec t s
I t s erv e s th e purp o s e of a s nare f o r binding th e deer ch i t
a
t
I t al s o s erv e s t h e purp o s e o f a s h o re t
o t h e o c ean wa v e s o f c hi t a
T h e s o und pr o ceeding f ro m P ra na v a w h i c h i s B rah man is
t h e mind bec o me s ab s o rbed in i t ;
o f th e n a t ure o f e ff ulgen c e
th a t is th e s upreme s ea t of Vi sh nu
T h e s o und e x i s t s t ill t h ere is t h e akas ic c o ncep ti o n ( akas a
ka l pa )
B ey o nd th i s is th e ( a s a bd a ) s o undl ess P ara
sa n
ma
brah man w h ic h i s P a ra m at
T h e mind e xis t s s o l o ng a s t h e re is s o und bu t wi th i t s
i
s t h e s t a te called numan i o f manas
s
o
und
th
ere
s ) ce s s a t i o n
(
o f being ab o v e th e m ind
th
e
s
t
a
t
e
v
i
a
)
(
T hi s s o und is ab s o rbed in t h e A k sh a ra ( indes t ruc t ible) and
th e s o undles s s t a t e is t h e supreme s eat
Th e mind w h i c h al o ng wi t h P ra na ( Vayu ) h as ( it
s ) k a rmic
af ni ties des t r o yed by th e c o n s tan t c o ncen t ra ti o n up o n n ad a is
T h ere is no d o ub t o f i t
a bs o rbe d in th e uns tained O ne
.

'

'

t
.

'

'

Y O G A K U ND A L I U P A N I S H A D
l

0F

K R SH N A

YAJ U RV E D A

C HAP T ER I
C HI TTA h as t w o caus es V a sa n as and ( prana ) v ayu I f o n e o f
th em is c o n tr o lled th en b o th are co n tr o lled O f t h ese t w o a
p ers o n sho uld c o n t ro l ( prana ) vayu al w ay s th r o ugh m o dera t e
foo d p o s t ure s and th irdly s akt
i ch al a
I s h all e xplain th e
nat ure o f th ese L i s t en to i t O Gau t ama O ne s ho uld t ake a
swee t and nu t ri ti o us foo d leav ing a fo ur th (o f h is s to mach )
unlled ) in o rder to plea s e S i v a ( th e pat r o n o f y o gin s ) T h is is
called m o derat e foo d P o s t ure h erein required is O f t w o kinds
pa d ma a n d v ajra P lacing th e t w o h eels ov er t h e t w o o pp o si t e
th ig h s ( re s pec ti v ely ) is th e pa d ma ( p o s t ure ) w h i c h is th e de s t ro yer
Of all sins P lacing o n e h eel bel o w th e m la ka n d a and t h e
oth er ov er i t and si t ting wi th th e neck b o dy and h ead
erec t is th e v ajra p o s t ure T h e s ak t i ( men ti o ned ab ov e ) is o nly
ku ndalin i A wise man s h o uld t ake i t u p f ro m it
s place ( vi a
th e nav el upwards ) to th e middle of th e eyebro ws Th is
is called s akt
i ch ala In prac tising i t t w o th ings are necessary
1

'

h
h K
h d
ed t
w y by w h i h t
d li i p w e is
tt
d t
h
vel pw d tthe m i ddl e f t
h eyeb w
he p t h
m ed f m t
h
f the im p t t w k
f
t
he d t
hi be i g
dept tm t
e
a
i
e fn t e
t
h f
ti t
in g
C h it
h itt
n
p e t f A nthk
h m vin g f
kt
i w h i h i K nd li i
L i tt
h
ity t be t ken
q t
h l d t ke f l id f d h lf of
R eg d i g t
t m h f li q i d f d
q t
e le i g t
h
e m ini n g q t
e em pty f
hi
i tp e
h
l te
t
h g enit l
t f k nd t
gn
M l k n d i the
1

hi
t

In

us

o rc

: o

e a r

rc o a

ac

as

s s o

o ne o

or a n

ro

s an

or

uan

sa

oo

n u

an a

s o

o sa

as

o ne

u ar

r,

a.

a ra

on e s

av n

ou

e r

un

ar

s a

ar

ur

a re

s o

a nis

e na

ro

s r ra

r oo

or a

oo

so

ua r

or

26 1

Y O G AKU ND AL i - UPA N I SH A I)

i hal
t

an d th e res t rain t o f prana ( breath ) T h en

ic e ku nd a lin i ( whic h is sp ira l) be c o m e s s t raig ht ened
th r o ug h pra c t
wo I s h all e x plain to y o u rs t Saras v at
O f th ese t
It
i c h alana
is said by th e wise o f O ld th a t S aras v a t
i is n o oth er th an
i
I t is o nly by r o using h er up th a t ku ndalin i is
A ru n d h a t
r o u s ed W h en pr a na (breath ) is pa s s ing t h r o ug h (o ne s ) I d a
s ho uld a s sume rmly pa d ma p o s t ure and s ho ul d
le
f
n
o
s
t
ril
h
e
t
)
(
4 digi t s th e a k a s o f 1 2 digi t s
leng th en
T h en th e
wise man s ho uld bind th e ( sara sv at
i ) n a di by means o f th is
leng th ened (brea t h ) and h o lding rmly t
h
is
ribs
near
o et
h
r ( bo t
e
h
g
th e nav el ) by means o f th e fo re nge rs and th umb s o f b o th h ands
n
o
o
ne
h
and
eac h side) s ho uld s tir up ku ndalin i wi t h all h is
(
o
mig ht f r o m rig ht t
le f t o ft en and o ft en ; fo r a peri o d of t w o
m u h rt
as
( 4 8 minu t e s ) h e s h o uld be s tirring i t up f earle s sly
T h en h e s h o uld draw u p a li t t le w h en ku ndalin i en t e r s s u shu m n a
B y th i s means ku ndalin i en t ers th e m o u th o f s u sh u m n a Prana
( als o ) h av ing le f t ( t h a t pla ce ) en t ers o f i t sel f th e s u sh u m n a
al
o ng wi th ku ndalin i )
B
y
c
o
mpre
ss ing th e neck o n e s h o uld
(
als o e x pand th e nav el Th en by s h aking sarasv a t
i pr a na g o es
ab ov e (t
o)
th e c h es t T h ro ug h th e c o n t ra c ti o n o f t h e neck
i w ho h as s o und in
pra na g o es ab ov e f r o m th e c h e s t Sara sv at
h er w o mb s h o uld b e sh aken ( o r th ro wn in t o v ibra t i o n ) eac h day
T h ere fo re by merely s h aking i t o ne is cured Of disea s es Gulma
d
i
h
a
disease
a
l
o
a
r
a
dr
o
p
s
y
l
a
a
splene
t
ic
s plene tic
p
(
)
(
)
j
(
di s e ase ) and all o t h er di s eases ari s ing wi th in th e belly are u n
do ub t edly des t r o yed by s h aking th is S ak t i
I sh all n o w briey de s cribe t o y o u pr a nay a ma P r a na is
th e vayu th at m ov es in th e b o dy and i t s re s t rain t wi t h in is kn o wn
as ku m bh a ka I t is o f t w o kinds sa h it
a
and ke v ala
O ne
a t ill h e ge t s ke v ala
s ho uld prac tise s a h it
T h ere are fo ur bh e d a s
al i and bha st
ri
( li t piercings o r di v isi o ns ) vi a s urya u jj ay i s i t
S a ra sv a

a na

'

'

i
ad i it
t
h w e tf t
vt
ed t
h n ve l m
gt
h
he U p i h d )
d t
i i
i wh
S
t
ll e d l A dh t
i
l it
e lly
t
h t help g d
i
t
bei g d e d t
h w if e f B h i V i h t
h l
t
h
t th t i h wn
h b id e
tt
m
i g
i
t1 6 d igit d i inh l t
i
g e in l y f 1 2
I e x h l ti n p an g e
h p we i
h l i g 4 B tif i h le d f 1 6 then t
ed
t
L it
i te d wi t
h nd l ne Vid S i nd ily U p n i h d

T he m vi g f
1 4 mi d i ( V d V a b
1

o ns

us

os n
.

a rr a

a a

a s so c a

a a n

an s

ru n

a so

a n

on

sa r a s

ca

on

ra

a ra s va

ac

on

ua

on

as s

ra

o ne

so

e s ar

oo

s s

e o cc a s o n s.

or

s an

s ou

a o

a a

on ,

s a rou s

on

or

T H I RT Y M I N O R

26 2

Th e

k u m bh a ka

ku m bh a ka

PAN ISH AD S

a s s o cia te d wi th th ese fo ur is called

s a hi a

B eing seat ed in th e p a d ma p o s t ure up o n a pure and pleasan t

seat w h ich gi v es ea s e and is n ei t h er too h igh n o r t
o o l o w and in
a place w hi c h is pure l o v ely and free f ro m p ebble s e t
and w h ic h
c
fo r t h e leng th o f a bo w is f ree f ro m c o ld re and wa t er o n e
s ho uld s h ake ( o r t h r o w in t o v ibra ti o n ) Sara s v a t
i
s l o wly i n h a l
ing t h e breat h f ro m o u t s ide a s l o ng as h e desire s th ro ug h th e
ri g ht n o s t ril h e s h o uld e xh al e i t th r o ug h th e le f t n o s tril He
s ho uld e xh ale i t a ft er puri f ying h is skull ( by fo r c ing th e breath
u
s des t r o ys t h e fo ur kind s Of e v il s cau s ed by v a yu a s
T
h
i
p)
als o by in t e s tinal w o rms T h i s s ho uld be d o ne oft en a nd i t is
th i s w h ic h is sp o ken of a s s rya bh e d a
Cl o s ing th e m o u t h and drawing up s l o wly th e breat h as be
h e n o s e th r o ug h b o th th e n a dis ( o r n o s t ril s ) a n d re tain
f o re wi th t
ing i t in th e spa c e b e t ween t h e h eart and t h e neck o n e s ho uld e x
h ale i t th ro ug h th e le f t n o s tril Th i s de s t ro ys t h e h ea t c aused
in t h e h ead a s well a s th e p h legm in t h e t h r o at I t rem ov e s all
disea s e s purie s his b o dy and increas es t h e ( gas t ric ) re wi thin
I t rem o v e s al s o th e e v il s ari sing in t h e n a di s j a l o d a ra ( wat er
us
belly o r dr o p sy ) and dh at
T h is ku m bh a ka is called u jjayi
and may be prac tised ( e v en ) w h en walking o r s t anding
D rawing u p th e brea th as be fo re th r o ug h th e t o ngue wi th
ss ing s o und o f ) a and re t aining i t as be fo re th e wi s e man
th
e
h
i
(
s h o uld sl o wly e xh ale i t t h r o ug h ( b o t h ) th e n o s t rils T h is is
called s i t
al i k u mbh a k a and des t r oys di s eas e s suc h as gulma
s ump t i o n bile f e v er t h irs t and p o i s o n
i
c
o
n
l
h
a
p
Seat ed in th e pa d ma p o s t ure wi th belly and neck erec t th e
wise man sh o uld cl o s e t h e m o u th and e xh ale wi th care t h ro ug h
th e n o s trils T h en h e sho uld in h ale a li ttle wi t h s peed up t
o th e
h ear t s o t h at th e brea th may ll th e space wi th n o i s e be t w een
th e neck and s kull T h en h e s h o uld e xh ale in th e same way and
in h ale Oft en and of t en Jus t a s t h e bell o ws o f a smi th are
m ov ed ( vi a s t u ff ed wi th air wi th in and th en th e air is le t o u t
)
s o h e s ho uld m o v e t h e air wi t h in h is b o dy I f th e b o dy ge ts
tired t h en h e s ho uld in h ale t h ro ug h th e rig h t n o st ril I f h is
be lly is full o f v ayu th en h e sho uld press well h is n o s t rils wi th
,

T H I R TY M I N O R

264

UP AN I sH Ans

h e na v el
th e impuri t ies ( o r dis eases ) in t
T h ere fo re thi s sho uld
be frequen tly pra c t ised Th e bandh a c alled j al a n d ha r a s ho ul d
be prac ti s ed a t t h e end of k u m bh a ka T h i s al a n d ha ra is of th e
fo rm o f t h e c o n t rac ti o n o f th e neck and is an imp edimen t t
o th e
pa s sage of v ayu ( upwards ) Wh en th e neck i s c o n t rac t ed a t
o nce by bending d o wnwards ( s o t h at th e c h in may to uc h th e
brea s t ) pra na g o e s t h ro ug h bra hm a na d i o n t h e we s t ern t a na in
th e middle A ss umin g t h e sea t as men ti o ned be fo re o n e s ho uld
i and c o n t r o l pr ana
s t ir u p s a ra sv a t
O n th e rs t day ku m bh a ka
s h o uld be d o ne fo u r times o n th e se c o nd da y i t s ho uld be d o ne
t en t imes and t h en v e t ime s s epara t ely o n t h e t h ird day
t wen t y t ime s will d o a n d a f t erward s k u m bh a k a s h o uld be per
f o rmed wi th th e th ree ba n dh a s and wi t h an in c rea s e o f v e
times ea c h day
D isea s e s are genera t ed in o ne s b o dy th r o ug h t h e fo ll o wing
cau s es vi a sleeping in d ay t ime la t e v igil s ov er nig h t e x ce s s
m ov ing in cro wd t h e c h ecking o f t h e
o f se x ual in t er c o u r s e
disch arge o f urine and fee c e s t h e e vil o f unw ho le s o me foo d and
lab o ri o us men t al o pera t i o n wi t h pra na I f a y o gin is a f raid o f s uc h
di s ease s ( w h en a tt acked by th em ) h e s ays my di s ea s e s h av e
arisen f r o m my prac t ice o f y o ga
T h en h e will di s c o n tinue
o y o ga
th is prac t ice T h is is s aid to be t h e rs t O b s tacle t
T h e sec o n d ( o bs t a c le ) is d o ub t ; th e th ird is carele ss nes s ; th e
fo urth lazine s s ; t h e fth sleep th e s i xth t h e n o t
lea v ing o f
o bj ect s ( o f sense ) th e se v en th err o ne o us percep ti o n ; th e eighth
sen s ual o bj e c t s ; t h e nin th wan t o f f ai th ; and t h e t en th th e
f ailure t
A wise man s ho uld ab a nd o n
o a tt ain t h e t ru th o f y o ga
th e s e t en o b s t acle s af t er grea t delibera ti o n T h e pr a c t ice of
p ranaya ma sho uld be per f o rmed daily wi t h th e mind rmly x ed
T h en c h i t
a is abs o rbed in s u s h u m n a and pra na ( th ere
o n Tru t h
t
fo re ) ne v er m o v e s Wh en t h e impuri t ie s (o f c hi t
a) are t h u s re
t
m ov ed and pra na is ab s o rbed in s u sh u m na h e bec o me s a ( t rue )
y o gin A p a na w h ic h h a s a d o wnward tendency s ho uld be raised
up wi t h e ffo r t by th e c o n t rac ti o n ( of th e anu s ) and th i s is s p o ken
A p a na th us rai s ed up mi x es wi th agni and
o f as m ul a ba n dh a
.

T he te xt
ha
A n ast
1

is A n akh ia m

h h

w ic

has

no

e e

s ns

th

as

been t l t
ed
ra n s a

as

265

Y O GAKU ND A Li - UPAN I SH A I)

th en th ey g o u p quickly to th e sea t of pr a na T h en pra na and

ap ana uni ting wi t h o ne an o th er g o to ku ndalin i w h ic h is c o iled
i
and
asleep
Ku
dalin
being
h
ea
t
ed
by
agni
and
s t irred up by
u
n
p
v ayu e xt ends h er b o dy in t h e m o u th of su sh u mna pierce s th e
h i fo rmed o f raja s and as h e s a t o nce like lig ht ning
bra h m a gra n t
a t th e m o u th of su s h u m n a T h en i t g o es up a t o nc e t h r o ug h
h i t o th e h ear t
T h en i t g o e s up th r o ug h r u dra gra n
vis h n gr a n t
o th e middle o f th e eyebro w s ; h a v ing pierced
h i and ab ov e i t t
t
o t h e ma ndala ( s p h ere ) of t h e m o o n
th is place i t g o e s up t
It
drie s up t
a c h a k ra
h e m o i s t ure pr o du c ed by th e m o o n in th e a n a h a t
h av ing s i x t een pe t al s
Wh en t h e bl o o d is agi t a t ed t h ro ugh
s c o n t ac t wi t h th e s u n
th e speed o f prana i t bec o mes bile f ro m it
a ft
er w h ic h i t g o e s t
o t h e sp h ere o f th e m o o n w h ere i t bec o mes
H o w d o e s i t ( blo o d )
o f th e n a t ure o f th e o w o f pure p h legm
w h ich i s v ery c o ld be c o me hot w h en i t o ws t h ere
Since
a
t
(
)
th e s ame t ime t h e in t en s e w h i t e fo rm o f m o o n is s peedily h ea t ed
Th en bei n g agi t at ed i t g o es up T h ro ug h t aking in th is c h i t
ta
w h ic h w a s m ov ing amid s t s e n s ual o bj e c t s e x t ernally is r e
s trained th ere T h e n o vice enj o ying t h i s h ig h s t at e a t t ains
peace and bec o mes de vot ed t o At
ma Ku ndalin i as s u me s th e
i ( ma tt er ) and a tt ains S i v a by e n c ir
eig h t f o rm s o f pra krt
cling h im and diss o l v e s i ts el f in S i v a T h u s raja s s ukla ( semin al
uid ) w h i c h ri s e s up g o es t o S i v a al o ng wi t h maru t
v
a
yu
(
)
pra na and ap ana w h i c h are al w ays pro duced bec o me equal
P r a na s o w in all th ing s grea t and s mall de s cribable o r in
des c ribable as re in g o ld Th en th i s b o dy wh ic h is a d hibha u t
ika
s
o me s a d hid a i va t
s ed
a
c
o
mp
o
of
elemen
t
bec
)
( rela ting t o a t u
(
t elar dei ty ) and is th u s puried T h en i t a tt ain s t h e s t age
ivahika
T h en th e b o dy being f reed f ro m th e inert s t a t e
of a t
.

'

'

h e ght n m be o f pe t
o be t
T w e l e ee m s t
l in t
h a n ab ta h a k a o f
h m o o n i s p b bl y m e nt h vin g ix tee n
ys
t
t
h e he t
; b t
T he p ge he e e o b re
i M h tAh a nk a
T hey re M l p k rt
nd t
h ve e l e m e nt
s
h
i the
t l em in l i d w h i h in t
e f n e phyte n t
H e e it
c
ha ving de e d e d t
o
g id th o gh the a bs e n e f s e x l d e si e i es p
be ing n e ve d a s spi it l e e gy
nvey t
h e d e ity
A
tge of be in g bl e t
o
o ot
he bo d ies t
pp inte d by
f suk h m
nvey in g
he
the b d ies
G o d t he l p in t
o
( s btl e ) b d y t
h
h e e n j o y m en t o f m te ria l
e xp i y f g d tio wh ic h contib t
et
at
t
o t
p l ea s e ( m d A pte s D icti na y )
1

ar

a s sa

ro s s

ua

ur s

84

oo

a s

ra a

co

ra

ac

ns
r

as

ua

r s

co

s a

scu

a s ra

sc

ar

ra

co

ro

T H I R TY M IN O R

2 66

U P A N I S H A ns

iva hika
bec o mes st ainless and o f th e nat ure o f C h i t In i t th e a t
beco me s t
L ike t h e
h e c h ie f O f all being o f th e na t ure Of T h a t
c o ncep ti o n o f t h e snake in a r o pe s o t h e idea o f th e release f ro m
wi f e and s am s ara is th e del u s i o n o f t i me W h a t e v er appe a r s is
unre a l Wh at e v er is ab s o rbed is unreal L ike th e illu s o ry
c o n c ep t i o n o f s il v er in th e m o t h er O f pearl so is t
h e idea o f man
and w o man T h e mi c r o c o s m and t h e macro c o s m are o ne and
r at
m a s v a bh a va ( sub s t ance )
th e same ; s o al s o t h e li nga and sut
h e s el f resplenden t lig h t and C hi d at
and f o rm and t
ma
T h e S ak t
i named ku ndalin i w h i c h is like a th read in t h e
l ot us a n d is re s plenden t is bi t ing wi t h th e upper end o f i t s h o o d
ot of
namely
m
a
t
t
h
e
r
o
th
e
l
ot
u
th
e
o uth )
s
m
l
a ka n d a

(
Taking ho ld of it
t ail w i th i t s m o uth i t is in c o n t ac t wi th t h e
s
h o le o f bra h m a ra n d hr a ( of su s hu m na ) I f a per s o n seat ed in
th e pad ma p o s t ure and h a ving accu st o med h imsel f t
o th e con
t ra c ti o n o i h is an u s make s his v ayu go upward wi th t h e mind
in te n t o n k u m bh a k a th en agni c o me s t
o S v ad hi s h t
h an a a m
ing o wing t o th e bl o wing of v ayu
F r o m th e bl o wing of
v ayu and agni t h e c h ie f ( ku ndalin i ) pierce s o pen t h e brah ma
hi
gran t h i and t h en v ish nu gra n t
T h en i t pierce s ru dra gra nt
hi
s ix l ot u s e s ( o r ple x use s )
all
th
e
T h en S ak t
i is h appy
a ft er t h a t
( )
wi t h S iv a in s a h a srara kamala
l ot u s es s ea t o r pineal
gland ) T h is s h o uld b e kn o wn as t h e h ig h e s t a v a s t
h a ( s t a te )
and i t al o ne is th e gi v er o f nal bea t i t ude Th u s en d s t h e rs t
c h ap t er
.

'

C H AP T E R II
I sh all h erea ft er des c ribe t h e s cience c alled khe c ha ri w h ic h
is su c h t h at o n e w ho kn o w s i t is freed f ro m o l d age and dea th
in th is w o rld O n e w h o is s ubj e c t to th e pain s o f dea th d is
e a s e a n d O l d age s h o uld 0 s age o n kn o w ing t h i s s c i e n c e make
O ne s h o uld r egard th a t
h is mind rm a n d pra c t i s e kh e c ha r i
per s o n as hi s guru o n eart h w h o kn o ws kh e c h a ri t h e de s t ro yer o f
age and death b o t h f ro m kn o wi ng t h e m eaning of b o o ks
O ld
prac t ice and s h o uld pe rfo rm i t wi t h all h is h ear t T h e
a nd
s cience o f k h e ch a r i is n o t ea s ily a t t ainable as al s o i t
s pra c t ice
.

T H I RT Y M I N O R

268

PAN ISH AD S

h
t

re v ers e o rder ; t h en c o n sider i t as th e supreme and i ts

beginning as t h e ft
h and th is is s aid to th e k ut a ( h o rns ) o f
th e se v eral bhinn a s ( o r par ts ) o f th e m oo n
T his w h i c h t ends
t
o t
h e acc o mplis h men t o f all y o gas s ho uld be learn t t h r o ug h
th e ini tiat io n o f a guru He w ho reci t e s t h i s t wel v e t imes
e v ery day will n o tge t e v en i n sleep t h at m ay a ( illusi o n )
w h ic h is b o rn in his bo dy and w h ic h is th e s o urce o f all
vici o us deeds He wh o reci t es th is v e lakh s o f t imes wi t h
v ery great c are t
o h im t h e scien c e of kh e c h a r i w ill re v eal i t s el f
All o b s t acle s v anis h and th e d e v a s are pleas ed T h e de s t ruo
t i o n o f v a li p a lit
wrinkle and greyne s s of h air ) will ta ke
a ( vi a
place wi th o u t d o ub t Hav ing acquired t h is grea t s cience o ne
sh o uld prac t is e i t afterward s I f n o t 0 B r a h man h e will
su ff er wi th o u t ge tting any s id d h i in th e pa t h o f kh e c h a ri I f
o ne d o e s n o t
ge t t h is nect arlike s c ience in thi s pra c tice h e
s h o uld ge t i t in t h e beginning o f melana and reci te i t always ;
s
si d d h i
A s soo n a s h e
( else ) o n e who is wi t h o u t i t ne v er ge t
ge t s th i s s c ience h e s h o uld pra c ti s e i t and th en th e s age will
s oo n ge t t h e si dd h i Ha ving drawn o u tth e t o ngue f ro m th e
r oot Of th e palat e a kn o wer o f A t
m a s h o uld c lear t h e impuri t y
th e advice o f h is
o
( of th e to n gue ) f o r s ev en day s acc o rding t
guru He s ho uld t ake a sh arp kni f e w hic h is o iled and cleaned
and w h ic h resemble s th e lea f o f th e plan t s nu h i
E up h o rbia
a nt
iq u o ru m
and s ho uld c u t
f o r th e space o f a h air ( th e fr aenu m
L ingui ) Ha ving p o wdered s a indh a v a ( ro ck s al t ) and p a t
h ya
O n t h e s e v en th day
o t h e place
( sea sal t ) h e s ho uld apply i t t
h e s h o uld again o u t
fo r t h e space o f a h air T h us fo r th e space
o f si x m o n t h s h e s ho uld c o n t inue i t always g radually wi th gr e a t
ca re In si x m on th s S ir o ban d h a ( ban d h a a t th e h ead) w h ic h
is a t th e r oot of th e to ngue is de s tr oyed T h en th e y o gin w h o

kn o ws timely ac t i o n s ho uld encircle wi th S i rO v as t

ra ( li t
h e cl oth o f t h e h ead ) th e V a k I s va r i ( th e dei ty presi di ng ov er
t
speec h ) and s ho uld draw ( i t) up A gain by daily drawing i t
h
u
e
f
o
r s ix m o n t h s i t c o mes 0 sage as far as th e middle o f t
p
eyebro ws and o bliquely up t
h a ving
o th e O pening o f th e ea rs
gradually prac tised i t g oes t
T h en in
o t h e r oot o f th e c h in
e

'

A ll

the e
s

a re

ve y my ti
r

269

Y O G A KU ND ALi - UP AN I S H A I)

th ree years i t g o es u p eas ily to th e end o f th e h air ( o f th e h ead )

I t g o e s up o bliquely t
and d o wnwards to th e well o f
o
S ak h a
th e t h r o at In an o t h er th ree years i t o c cupies bra h m a ra n d hra
and s t o ps th ere wi tho u t d o ub t Cro sswi s e i t g o e s up t o th e to p
o th e well of th e th r o a t
Gradually
o f t h e h ead and d o wnwards t
i t o pens th e grea t adaman t ine d o o r in t h e h ead
T h e rare
science ( o f kh e c h a ri ) b i j a h a s been e x plained be fo re O ne
s h o uld perf o rm t h e si x a ngas ( par t s ) o f th i s man ra by p ro n o u nc
ing i t i n s ix di ff eren t in t o na ti o n s O ne s ho uld d o th is in o rder
s ho uld be d o ne
t
o a tt ain all t h e s i dd h is ; and th is k a ra n yas a m
g radually and n o t
all a t a t ime s ince t h e b o dy o f o n e w ho d o es
i t all a t o nce will s o o n decay T h ere fo re i t s h o uld be prac ti s ed
W h en th e t o ngue g o es to th e
0 be s t o f s age s li t t le by li t t le
b ra h m a r a n dhr a t h ro ug h t h e o u t er pa th t h en o ne s ho uld pla c e
th e to ngue a f t er m o v ing th e b o l t o f B rah m a wh ic h cann ot b e
O n d o ing t h i s fo r th ree years wi th t h e
m a s t ered by t h e d e v as
p o in t o f t h e nger h e s ho uld make t h e t o ngue en t er wi t h in : th en
i t en t ers bra h m a dvara ( o r hole ) O n en t ering t h e bra h m a d vara
h ana ( c h urning ) w e ll S o me in t elligen t
o n e s h o uld pra c t i s e mat
men a t t ain s i dd h i e v en wi t h o u t mat
h ana O ne w h o is v ers ed in
kh e ch a r i m a n ra acc o mpli s h es i t wi t h o u t ma t
h ana B y d o ing
th e j apa and ma t
h ana o n e reaps th e f rui t s s o o n B y c o nnec t
ing a wire made o f g o ld sil v er o r ir o n wi th th e n o s trils by
means o f a th read s o aked in milk o ne sho uld res t rain h is breath
in h is h eart and s ea t ed in a c o nv eni en t p o s t ure wi th
his eyes c o ncen t ra te d be t ween h is eyebr o ws h e s ho uld per fo rm
mat
h ana s l o wly In si x m o n th s th e s t a te o f ma t
h a na bec o mes
na t ural like sleep in c h ildren A nd i t is n ot adv isable to d o
mat
h ana always I t s ho uld be d o ne ( o nce ) o nly in e v ery
m o n t h A y o gin s ho uld no tre vo l v e h is to ngue in th e pa th
Aft er d o ing th is fo r t wel v e years si dd h i is surely O b t ained
T h en h e sees th e w ho le uni v ers e in his b o dy as n o t being
diff eren t f r o m A t
m a T his path o f th e rd hva ku nd a lini ( h ig h er
ku ndalin i ) O ch ie f o f kings c o nquers th e macro c o sm T h us ends
th e sec o nd c h ap t er
,

'

1
1

Pro b a bl y it
here

C t

e r a in

m o io n s

m
o

e p t be l w the k ll
h n ge
n d h n d in the p
f t
e

a ns s o m
e

ar

rs a

ro n u n cia

ti

o n of

ma n

ra s.

T H I R TY M I N O R

27 0

U P AN I S H A ns

C H AP T E R III
M e la n a m a n

H
ri m
b
h
am
sam
s
h
am
(
j
(
)
(
)
)
(
(
a
) q;
( ph am ) !if ( s a m ) and ( ksh a m )
T h e l o t u s b o rn ( B rah m a ) said :
O S ankara ( am o ng ) n e w m o o n ( th e rs t day o f th e lunar
fo rt
nig ht ) and f ull m o o n w h i c h is sp oken o f a s it
s ( man t ra s )
sign ? In th e rs t day of lunar f o rt nig ht and during new m o o n
and f ull m o o n ( days ) i t sho uld be made rm and t h ere is n o o th er
way ( o r t ime ) A man l o ngs f o r an O bjec t th ro u g h pass i o n
and is in fa t uat ed wi t h pa s si o n fo r O bj ec t s
O ne s h o uld
alway s lea v e th ese t
He
w o and s eek th e N ira j a n a ( s t ainle ss )
o
s ho uld aband o n e v ery th ing el s e w h ic h h e t h ink s is f av o urable t
h im s el f Keeping th e manas in th e mids t o f s ak t
i and s ak t
i in
th e mid s t o f mana s o ne s h o uld l o o k in t o manas by mean s o f
o f m anas
T h en h e lea v es e v en t h e h ig h e s t s t age Mana s al o ne
is th e bin d u th e cause o f crea ti o n and pre s erv a ti o n I t is o nly
th r o ug h manas th a t bind u is pr o duced like t h e c urd fr o m milk
T h e o rgans o f mana s is n ot th a t w h ic h is si t uat ed in th e mid
dle o f b a n d h a n a B a n d h a n a is th ere w h ere S ak ti is be t ween
th e sun and m o o n Hav i n g kn o wn s u sh u m na and it
s bh e d a
( piercing ) and making t h e v a yu go in th e middle o n e s h o uld
s t and in t h e s ea t o f bin d u and cl o se th e n o s t ril s Hav ing
i
kn o wn v ayu t h e ab o v e men t i o ned bindu and th e s at
v a p ra krt
as well as th e s ix c h akras o n e s ho uld en t er th e suk h a mandala
( via th e s a h a srara o r pineal gland th e S p h ere o f h appine ss )
T h ere are six c h akras M la dhara is in t h e anus ; sv ad h ish
th a na is near th e geni t al o rgan m a nipura k a is in t h e nav el
h e neck
a n ah a t
i s in t h e h ear t ; vis u d d hi is a t t h e r oo t o f t
a
and aj a is in th e h ead ( be t ween th e t w o eyebr o ws ) Ha v ing
kn o wn t h e s e si x mandalas ( s p h ere s ) o n e s ho uld en t er t h e s uk h a
m a ndala ( pineal gland ) drawing u p th e vayu and S h o uld send
i t ( vayu ) upwards H e w ho prac tises th u s ( t h e c o n t r o l o f )
v ayu bec o me s O n e wi th brah m a nda ( th e macr o c o sm ) He S ho uld
prac ti s e ( o r mas t er ) v ayu bin d u c h i t
a a n d ch akra
t
Y o gins a tt ain th e nec tar o f equali ty thr o ug h s am ad h i
Jus t as th e re la ten t in ( sacricial ) w o o d d o es n ot
a l o ne
,

ra

'

'

'

'

T H I R TY M I N O R

272

U PA N I S HA ns

T h e Vij ana At
m a th a t dwell s in t hi s b o dy is deluded by
m ay a during th e s t a t es Of waki n g dreaming and dreamless
s leep ; bu t a ft er many bir t h s
o wing t
o t h e e ff e c t o f g o o d karma
i t wi sh es to a t t ain i ts o w n s t a t e Wh o am I ? H o w h as t h is
s t ain o f m u ndane e x is tence accru ed t
o me ? W h a t bec o mes in
th e dreamle ss s l e ep o f me w h o am engaged in bu s ines s in t h e
waki n g a n d dream ing s t at e s ? Ju s t as a bale o f c o tt o n is burn t
by re s o th e C h id abh a sa w h ic h is th e re s ul t o f no n wi s d o m is
burn t by th e ( wi s e ) th o ug ht s like th e ab o v e and by i t s o w n
supreme illuminat i o n T h e o u t er burning ( o f b o dy a s d o ne in t h e
w o rld ) is n o burning at all W h en th e w o r d ly wi s do m is de st
ro yed
a
m
a t h a t is in th e d a h ara ( a k a s o r e t h er of t h e h ear t )
a
P ra t
t
y g
o b t ain s v ij an a d iu sing i t sel f e v eryw h ere and burn s in an
ins t an t j a na m a ya and m a n o m a ya ( s h ea t h s ) A ft er t h i s He
h im s el f s h ine s alway s wi t h in like a ligh t wi t h in a v e s s el
T h a t muni w h o c o n t emplat es th us t ill s leep and t ill death
o
a
is t
Hav ing d o ne w h a t o ught t
o be kn o wn a s a j i v a n m u k t
be d o ne h e is a fo r t una t e p er s o n A nd h av ing gi v en up ( e v en )
i ( eman c ipa t i o n
a
th e s t at e of a j i v a n m u kt
h e a t t ains Vid e h a m u k t
in a di s emb o died s t a t e ) a f t
er h is b o dy wears o ff He a t t ain s
th e s t at e a s i f o f m o ving in th e air T h en T h at al o ne remains
w h ic h is s o undles s t o uc h le s s fo rmless and deat h le s s w h ic h is
th e rasa ( e s s ence ) e tern al and o d o urless w h ic h h as nei th er
beginning n o r end w h i c h is great er t h an th e great and w h ic h
is permanen t s t ainle s s a n d de c ayle s s
Th u s ends th e U panis h a d
,

'

i
h
ti t
h b d ie
gh t
it e lf th
1

rou

c o n sc o u sn ss

th t be
a

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co m s

s or

a nd

is

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I ND E X O F PR OP ER N AM E S
PAG E

PAG E

Upani sh ad

s a c rice

1 57
37
26 5
64
265
64
55
1 28
243
27
143

46, 6 1, 6 2, 7 5 , 113,

m asm i

1 38
22
22 1
49

12 1
1 73
25 5
2 13
20
232, 25 4
2O
A ka rm a
46, 61 , 62, 7 5 , 113,
A kas'
1 16, 197 , 23 7
248
A k sh a a
A la m bu s a
1 7 6, 206 , 23 9
A m a n a s ka
24 5 , 2 51
200
2 16
A m r a n ada U a nis h a d
4
a nis h a d
3
A m r a bindu
p
24 5
17
14, 4 7

t
t

16

A nga ny asa s
A nn a
A n na m a ya
A n a hka ra na
A n a r l a k s h ya

214
7 5 , 2 60
14
44, 46 , 1 13
244
A n a r v e di
1 22
A n a ry am in
15
1 77 , 206, 2 19
A p ana
60, 6 9
A p an a r a a m a
A par a
57
46 , 6 1, 62, 7 5, 1 1 3 ,
A pas
1 1 6 , 1 9 7 236
A p oh a
249
A p s ara s
1 34
A pyay a na
242
1 93 242
Ara mbh a
ra
i
2
3
0
n
A
i
A ra nya k a s
203 , 232, 25 4
A r dh a m a ra
24 8
A rgh y a
1 73
A rj a v a
26 1
Aru n d ha i
132
A r u ni
'
38
A s a bdh a bra h m a n
23 2
A sa m sa k i
A s a na
238 , 243, 248
10
A sa m pra j a a Sama dh i
A sa
A sma
58
A s h ak sh a ra
124, 1 28
A s ip a ra va na sre ni
14 1
A s uras
19
1 73
A s ey a
A sura
22
A s' va l ay a na
31

A s va h a
17 7
A a d vy avr i Sam a dh i
10
A ala
18 7
A h a rv an
172
A h a r va na ve da
6 , 62

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T HI RTY M INOR

27 4

t
a rm s
m b dh U pani h
At
m i ht
h Vi dya
At
m ja
At
At
ma Tat
va
t
At
ura S
ya
A i h hi
A v ad hut
a
A ah
A
i
n S akt
ha
A
t
A v i dya
A i m kt
A w kt
A ivah

a-

an s

a-

na

a nn

v c

sa

nn a

a na

va ra

va s

PAG E

26 5
208
ad
37
4
2 56
243
13 7
47
153
248
4 3, 130
4 7 , 232, 249
13
1 24
47 , 1 1 5

B
B AH I RLAKSH Y A
B a h d a ka

244
13 2, 1 53
B an dh a
1 3, 2 1
Bha d ra
1 7 4, 202, 2 1 7
Bh ara a
1 25
B h ara dv aj a
1 24 , 132
B h a s ri
26 1
B h as va i
73
B hik sh a
27
B h iksh u ka U pani sh ad
1 32
268
B h inn a s
7 4, 187 , 2 54
B hh
'
B h u a s r ddha
1 49
61
B h u adi
B h m ik a
23 2
B h u va h
74, 1 87 , 254
Bi j a
232
200, 202, 208
B i n du
57
B o dh a
B o ar sh ape d
220
25 5
4 4, 2 70
B rah m anda
B ra h ma
1 9, 60, 6 2, 69
B ra h m a nya
1 29
B rah manas
I , 6 2, 1 10
B rahman
1 6 , 18
B ra h m a c h a ry a
1 35 , 1 7 5
B ra h m a c h arin
21 2
B r a h m a j an a
106
B ra h ma na da
2
B ra hm a ra n dhra
23 8
B ra hm a vi dya
3 1, 212, 222

t
t
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UPAN I SHA nS
PAG E

B ra h m a vi
B ra h m a vi dva r a
B ra h m a vi d va ri ya
B ra h m a vi dv a ri s h h a
B ra h m o p a ni s h a d
B rh a d ra h a
B rh a S p a i

t
t

B u d dh i

C HAK RA
C handra
C h and al a
C h an draya na
C h h a n da s
C h i dabh as a
C h i dan a n da
C hin m a ra

t
Chi t
a
t
.

C o l o urs Sev en
,

D AHARA

5 1, 233
233
233
1 06
24
1 24 1 25
55

7 , 1 1 7 , 205 238
19
51
1 32
62, 1 28
47 , 2 72
10
10, 8 2
248
7 , 9, 5 5
1 17

6 3 7 5 27 2
1 21
D a k sh inagni
1 59
D an i
1 21
D a rsa n agm
1 32 145 1 90
D a a r e ya
1 73
D a ys
19
D e va s
1 7 7 206
D e va da a
1 48
D e varsh i
'
a
s
1 48
D e v raddh a
1 7 7 , 206
D h a n a j a ya
238, 24 3
D h arana 173,
1 10
D harma
50, 58
D h arm a m e gh a
62
D harm a S as
1 16, 1 2 1
D ha u s
17 3 , 2 55
D hr i
1 88, 255
D h ruv a
248
D hp a
D hyana 26, 17 3, 1 89, 216 ,
238, 243 , 248
202
D h a yana bin du Upanis h ad
46 , 221
D ik
1 21
D i ksha
i
4
a
2
8
Dp

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T H I RT Y M I N O R

27 6

UPAN I S HA nS

PAG E

PAG E

K an da

238
2 141
K a n ha a
24 1
K a n h a m u dr
2 13
K a r a n y a sa
20
K arma
4 4, 2 1 3
K a r m e n dr iya s
1 07
K arkata
14
Ka r s
42
Kas' i
204
K a u s u bh a
188
Kaya rupa
188
Kaya vy uh a
Keval a
56, 1 8 2, 26 1
1 07
K h a ga

61
K h a nd a paras u
K h e c h a r i m u dr a 183, 194, 207 , 266
K i l a ka
2 13
K i m p u r u sh a
1 34
134
K i nn a ra s
75
Ko ka

Ko s a
1 4, 46
K o s h h agni
121
K rama m u k a
236
Kra v yadi
75
K rch ch hra
1 48
K rka r a
17 7 , 206
5
K rsh na Y aj urv e da
K sh a m
1 73
K s h e ra j a
1 5 , 22 1
K sh a riya
6 2, 1 10
K udu a
122
K uh
1 76 , 206 , 23 9
K u m bh a k a
1 0, 18 2, 24 1
Ku nd alini
v i, 1 7 4, 18 5 , 238
K urma
1 7 7 , 188
K urm i ra
72
K ur u ksh e ra
1 24

s
Ku a
21 7
K a s ha
15
K a
26 8
K u i ch a ka
132, 147 , 1 5 3

tt
t
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t
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t

tt

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[A
LA

L aksh mi

L a k sh m a na
L a ya yo ga
L i nga
Li ngi

1 97 , 2 1 0
22 2
1 25
193, 228, 238
2 16
13 7

L o kas
Lo kaloka

77

M A nH USunAN A
M a dh y a m a
M a d h y a m a l a k s h ya
M a h aba n d h a

37
1 22

M ah a de va

M a h am u dr
M a h a rl o ka
M a h ara u r a v a
M a ha
M a ha a la

t
t

Mah a s a m va rt
a ka
-

M a h avaky a s

M ah a vi ch i
-

M a i ir a ya vi

v agu ra

1 94
2 5, 4 1
19 4
25 4
1 56
44
18 7
75
49
14 1

M ait
re ya Upani s had
24
Mait
ri
10
M akara
232
M alas
1 16
Manana
49
M a na s
34 54
M a nd a la brah m a na U p a ni sh ad 243
-

M a nip ra ka
M a n o m a ya
M a n ra y o ga
M a nu sh y a Rshi
M a nu sh y a s r ad d ha
M a nu s hy a s

205, 2 13 , 270
1 4, 47
1 9 3 , 2 38
1 48

1 49
19
M ardala
25 7
1 7 9, 1 94, 216 2 18 254
M a r as
M a hana
26 1
M sy s
17
1 74
M elana
26 7 , 2 7 0
M i m am sa
62
M i ah ara
1 73
M i hy a
17
M ok s h a
13, 2 1
M auna
8, 7 9
M d ha
27
M u hr a
4O
M uk a
1 74
M u k ik o p a nis h a d
l
M ukh ya
71
M lka nda
26 0
M anam a
205,

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27 7

I ND E !
PAG E
M ula ba ndh a

7 9, 194, 263
245
221

N ad a bi ndu U pa nis h a d
-

25 4
239

PAG E
15
1 22
25 2
22
16
21 5
242
1 5 3, 212
31
31
239
218
21 2
1 93, 24 2
1 72
134
12 2
25 5
187
2 68
1 7 6, 239
244
1 49
27 1
206 , 23 9
1 06 , 123
19
19 6
14 9
182, 26 1
248
1 15, 1 7 1
62
138
19
3 7 , 1 68
4 7 , 1 69, 232
P r aj a
37
P r a j ana
21 9
P ra na
1 0,
P ra na m a ya 14, 4 7 , 86, 1 7 3 ,

P a ch a v a rga
P ar a
P a r ak as
P a ra m a p a da
P a ra m a m a
P a r av ak
P a ra m j yo is
P a r a m a h a m s a 1 32, 147 ,
P a ra m e sh hi

P a r a m e s va ra
P a ra ra n dh r a
P ar h iv a P ranav a
P ar v a i
P a ric h a y a
P a r i v ra
P a ri vr aj a k a

P a s ya n i
P a a ngi ni
P a a la
P a hya
P a y a s vin i
P h kara
P i nd a s
P ind and a
P i ngal a
1 22, 17 6 ,
P ipp a l ada
P i s a ch a s
P lu a m a r s
P i rsraddh a
P li h a
P ra da k s hina
Pra dh ana
P rajapa i s
P r aj ap a y a
P r a kr i
'

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t
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t
t
-

1 34
25 5
24 8

1 34

n
i
sha
a
p

42
37 , 6 7 , 1 27
1 27
72

49

N il a k a n h a
N ir ala m ba U panish a d
-

N is h ada s
N i s h ka l s

18
62
56
62
190

57
7 9, 1 7 4, 24 3
62

0
124, 125, 1 28, 1 67 ,
1 80, 202, 254
O m nam o N ar ay a naya 124, 128

OM

P
2 16
23 2
P a d ar h a bh ava n ii
Pa dm a
1 7 4, 205 , 2 1 7 , 260
123
P a i hga l
3
4
a nis h a d
p

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t
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t

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t
t

P r ara bdh a
P ra s h a
P r a ibh asika
P r a y hara 79 , 1 7 3,

t
t
t
hi i 45
P rt
v

P ra v e sa
P uja

2 , 4 , 5 1 22 1
1 23
47

238, 24 3
6 1 , 6 2, 7 5 , 1 1 3,
23 7
226

HR

27 8

T I TY

MI NO R

UP AN I SHA ns

PAG E
75
37

P u n a rbh a va
P u nd a ri k aksh a
P u r a nas
P uraka
P ur i a i
P ur v a
P u ru s h a s k a
P sh a
P u shk a ra

21 7
122
245
1 36
1 7 6 , 206 , 23 9
107

tt

t
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1 9 8, 2 10
1 45
60 , 6 1, 6 9
1 12
2 65
148
1 93
6 2, 64
60
75
64
1 87
2 17
2 17
121
21 7
6 2, 124, 127
54

RA
R a i va ak a
R a ik va

Ra j a s
R aj as S ak i
R aj a rs hi
R aj a y o ga
R aks ha s as

Rm a

Ra m a
R ambh a

R a s a a la

R at ha M andal a
-

R e c h a ka

R e as

R u ch ira

R u dra
R u dra M an ras

5 , 62
1 45
1 48
1 17

Bgv e da
Rs ha bh a
Rshi s raddh a
Ru

8
SA

S a bda bra h m a n
S a ch ch id na n d a
S a dasiva
S dh a n a ch a u sh a ya
S a d yo m u k a s
S a h a s r ra
vi , 246 ,
S a ha j o li
S a hi a
S a i n dh a va
S ak aya nya
S ak ha
-

tt
t

1 98
35
8 5 , 244
42
13 5, 23 5
236
254, 26 6
1 94
182
268

134, 26 9

PAG E
S akal a
S ak i ch alan a
S ak sbi
S al o ky a
Sam ad h i 10, 17 3, 189,

1 90

1 5 , 232
2
246
5, 62
1 7 7 , 206 , 2 19

S amav e da
S am ana

S am bh a v i m u dr a
S i m i pya
S a mh i
S a m pra j a a
S a m pra s a da
'

Sam u tayOga

gt

Sa m a
S a m s ra
S a m s k ra s
S a m v a r a ka

t
Sanaka
S
k ma
t
S
tj t
S hi t

10
64
62
24
1 35
1 3 2, 1 48

212
a na s u
a
14 5
a
c
22 1
a
S a n dh y
27
S a n d hy va nda na
1 09
S a ndi ly a Upanis ha d
1 73
S a nk a l p a
225
S a nk a l p a Vik a l p a
1 13

S nk hi ni
17 6, 206 , 23 9
S nka ri
255
S a nny sa
13, 1 5 1 , 1 52
Sanny
a
sin
22 15 1

S n i
1 59
S a n o sh a
1 38
Saras va i
1 76, 1 80
Saras va i ch ala na
26 1
S ari ra ka U pani s h ad
1 13
3
Sa
61
Sa ra
1 34
Sa ya
16 , 1 38, 17 3 , 187
S a yal o ka
25 2
S a y a va s u
1 48
Sa va
1 14
S a v ap a i
2 32

26 17 3
S auc h a
Savi ri
1 80
a na

ra

t
t

t
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-

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t
t
t
t
t
t
t
t
t t
t
t

S cho p enh auer

S e sh a

S ha nm u khi
S iddh as a na

86
246
1 7 4, 205 , 25 7

T H I R TY M I N O R

280

UPAN I SH AnS

PA G E

Upendra

P AG E

Vi dya

U ra ga s

1 34
245

Ut
ara
t

V idyu n m li
V ij an a m a y a
V i ks h e p a S ak
-

Vi na

Y
1 98, 2 10
14 5
1 37
V a ikh a ri
1 22
V a iragya
2, 5 7 , 58
V a is h na vi
255 , 25 7

i
V a s van a ra
62
Vai syas
6 2, 1 1 1
260
Vaj
V a j ra s c hi U panis h ad
1 10
Va j r o l i
200
Vak
93
V m a de v a
132, 1 45, 23 5
Vanapras ha
13 5
Varsh a Upani sh ad
220
Ver na ba yR do sh a
iii
-

t
t

257
1 08
17 4
45
1 36
24 8
19

Vi ra
Virat chai t
anya
-

V ir a p uru sha
V is a rj a na

Vis h nu

Vi shnu P a ra na
Vis u d d hi
V i s va
V is va m bh a r
V is vo dh a ri
-

213
47 1 68 , 232
62
7 6 239
18 7

Vi t
ala

tU p ada
Vrat
a
Vy ah rt
i

Viva r

na

a-

1 43
1 22, 190
62
17 7 , 206

V yka r a na

Varuni

176
7 , 260
13 2
145
2 13

V as a nas
V a s ish h a
V a a si ddh a
Va u sh a
Vayu 46 , 6 1, 62, 7 5, 1 1 3 ,

i
t

V i p ra

VA
V a i de h a
V a ikh n a s a

4, 1 3, 3 5
255
14

V ayu ve gin i

Vide h a m u k a
Vid him u kh a
V i dv n

P R I N TE D

I,

i
viii

RY

23 2
6 , 90, 27 2
10
22

A N N I E B RS AN T

1 98, 210
43, 1 24, 125 ,
13 2, 243
Yaj n15 o pavi a
108, 132, 144
Yaj ur v e da
5, 62
Y a ks h a s
6 2, 64
Yama
1 9, 7 9, 17 3, 18 7 ,
238 , 243

Y a s a s vi ni
1 76, 206 , 239
Yo ga
1 83 , 1 9 3
26 0
Y o ga k u nd a l i U pani sh ad
Y o ga a va U pani sh ad
1 92
YA
Y aj fia va l ky a

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255

Ve dant
a
V e da V y s a
Vic h Sra n

AT T HE

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P R E S S A D Y AR M A D R AS
,

UN

I V E R S IT Y

I
I A L I B R AR Y
A ng l es
n t
h l t
d t tm pe d be l w

O F C AL FO R N
e

T h is bo o

o rm

L 9

e r ie s

444

ki

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as

a e s a